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  SELECT PRACTICAL WRITINGS OF ROBERT TRAILL
  by Robert Traill
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A collection of Traill's most practical sermons and treatises, including six
sermons on Galatians 2:21 defending justification by faith alone against the
error of mixing works with grace. Traill, a Scottish Covenanter minister,
contends earnestly for the free grace of God in Christ and the sufficiency of
Christ's righteousness for the sinner's acceptance before God.

  Chapters: 11

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  TABLE OF CONTENTS
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    1. 00.1. Select Practical Writings of Robert Traill
    2. 01. Six Sermons From Gal_2:21
    3. 02. By What Means Ministers May Best Win Souls
    4. 03. Vindication of the Protestant Doctrine Concerning Justification
    5. 04. For Our God is a Consuming Fire - Hebrews 12:29
    6. 05. A Sermon on Isaiah 63:16
    7. 06. Three Sermons on Matthew 7:13,14
    8. 07. Sermon on Ephesians 3:8
    9. 08. Sermon on Philippians 2:12, 13
   10. 09. Sermon on 1 Corinthians 2:10
   11. 10. Two Sermons on Hebrews 6:4,5,6

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  CHAPTER 1: 00.1. SELECT PRACTICAL WRITINGS OF ROBERT TRAILL
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Select Practical Writings of Robert Traill by Robert Traill The text of this
module was taken from a PDF created by Monergism ©For more free books like this,
and other theological literature, please visitwww.monergism.com


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  CHAPTER 2: 01. SIX SERMONS FROM GAL_2:21
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Six Sermons From Galatians 2:21

I do not frustrate the grace of God: for if righteousness come by the law, then
Christ is dead in vain. - Galatians 2:21 THE scope of the apostle Paul in this
epistle, is to reprove the church that he writes to, for a great and sudden
apostacy from that faith of the gospel that they were planted in: the apostle
Paul himself who one of the main planters amongst them; and quickly after his
removal from them false brethren crept in amongst them, and perverted them from
the simplicity that was in Christ: their great error lay here, in mixing the
works of the law with the righteousness of Christ, in the grand point of the
justification of a sinner before God. Throughout this epistle the apostle argues
strongly against this error: they had not renounced the doctrine of Christ; they
did not deny justification by faith in him; but they thought that the works of
the law were to be added to their faith in Christ, in order to their
justification.

I shall only take notice briefly of a few of his arguments against this error,
as they lie in the context, to lead you to the words that I have read, and mean
to speak to. The former part of the chapter is historical, telling them what he
had done, and what had befallen him some years ago; how he was entertained and
received by the great servants of Christ at Jerusalem, Peter, James, and John,
that seemed to be pillars, and were indeed so: see the first ten verses. The
next thing that he breaks forth into, in point of arguing with them, is upon the
account of Peter’s dissimulation, and Paul’s reproof of him: the point seemed to
be very small; Peter had made use of his Christian liberty in free converse with
the believing Gentiles; but when some of the brethren of the Jews came from
Jerusalem, he withdrew himself, and separated from them, fearing them of the
circumcision; "fearing that they would take it ill:" a weak kind of fear it was,
and upon this small thing the apostle set himself against him with great zeal. I
withstood him, saith he, to the face, because he was to be blamed, ver. 11. By
this withdrawing the use of his Christian liberty, he hardened the Jews, and he
weakened the hands of the weaker Jewish converts, that thought the wall of
partition between the Jews and Gentiles was not yet taken away.

1st, His first argument against mingling the works of the law with faith in
justification, is taken from the practice of the believing Jews. What way did
they take to be justified? We who are Jews by nature, and not sinners of the
Gentiles, knowing that a man is not justified by the works of the law, but by
the faith of Jesus Christ; even we have believed in Jesus Christ, that we might
be justified by the faith of Christ, and not by the works of the law; for by the
works of the law shall us flesh be justified, ver. 15, 16.

2dly, His next argument is taken from the bad effect and sad consequence of
seeking righteousness by the law, ver. 17 which, because it is something dark, I
would explain it a little in a few words: But if, while we seek to be justified
by Christ, we ourselves are also found sinners, is therefore Christ the minister
of sin? God forbid. "If so be we that have sought righteousness in Jesus Christ,
if we have yet any dealings with the law in point of righteousness, we are found
sinners still; and if a justified man be found a sinner, why then Jesus Christ,
instead of delivering us from the bondage of the law, is found a minister of
sin."

3dly, His third argument is yet strongest of all, and some way the darkest, ver.
20. For I through the law am dead unto the law, that I might live unto God. As
if he should have said, "For my part, all the use that I got of the law, the
more I was acquainted with it, it slew me the more, and I died the more to it,
that I might live to God; all that the law can do to me in point of
justification, is only to condemn me, and it can do no more;" and whensoever the
law enters into a man’s conscience it always doth this; When the commandment
came, sin revived, and I died: the commandment slew me, Romans 7:9; Romans 7:11.

4thly, His next argument is taken from the nature of the new life that he led,
ver. 20. I am crucified with Christ, nevertheless I live, yet not I, but Christ
liveth in me: and the life which I now live in the flesh. I live by the faith of
the Son of God, who loved me, and gave himself for me. Words of extraordinary
form, but of more extraordinary matter: words that one would think seem to be
some way cross to one another: but yet they set forth gloriously that gracious
life that through Christ Jesus is imparted to justified believers. "Christ died
for me, and I am crucified with Christ; and yet I live, but it is Christ that
lives in me, and Christ lives in me only by faith." My text contains two
arguments more, drawn from a common natural head of arguing against error, by
the absurdities that necessarily flow from it; and they are two the greatest
that can be, "Frustrating the grace of God,"—and "making the death of Christ to
be in vain." And greater sins are not to be committed by men: the greatest sin,
the unpardonable sin, is expressed in words very like to this, Hebrews 10:29. Of
how much sorer punishment, suppose ye, shall he be thought worthy, who hath
trodden under foot the Son of God, and hath counted the blood of the covenant,
wherewith he was sanctified, an unholy thing, and hath done despite to the
Spirit of grace? And how near to one another are frustrating the grace of God,
and doing despite to the Spirit of grace, and making Christ’s death to be in
vain, and counting the blood of the covenant an unholy thing!

There are two words to be explained before we go any further: 1st, What is the
grace of God? 2dly, What is it to frustrate the grace of God?

First, What is the grace of God? The grace of God hath two common noted
acceptations in the scripture.

1st, It is taken and used in the scripture for the doctrine of the grace of God,
and so it is frequently used; the gospel itself is called the grace of God,
Titus 2:12. The grace of God, that bringeth salvation, hath appeared unto all
men: that is, the gospel; for it is the teaching grace of God that is there
spoken of, called by the apostle, the gospel of his grace. And this grace of God
may be received in vain. Many may have this grace of God and go to hell. Pray
that you receive not the grace of God in vain.

2dly, By the grace of God in the word is understood the blessing itself; and
this is never frustrated; that grace that called Paul, that grace that wrought
mightily with him, that was not given him in Vain: the grace that was bestowed
was not in vain, for I laboured more abundantly than they all; yet not I, but
the grace of God that was with me. The gospel of the grace of God is frequently
frustrated, but the grace itself is never so.

Secondly, What is it to frustrate this grace of God? The word that I remember in
the original is used, Mark 7:9. Ye make void, (or reject) the commandments of
God. It is the same word with that in my text: to frustrate the grace of God, is
to defeat it of its end, to miss the end of it. Luke 7:30 it is said the
Pharisees and Lawyers frustrated the grace of God against themselves; or, as we
read it there, they rejected the counsel of God against themselves. The true
grace of God itself can never be frustrated, it always reaches its end, for it
is almighty: but the doctrine of the grace of God is many times rejected; and
the apostle here in the text speaks of it as a sin that they are guilty of that
speak of righteousness by the works of the law. There is one thing that I would
observe in general from the scope of the apostle, viz. that in the great matter
of justification the apostle argues from his own experience: the true way to get
sound light in the main point of the justification of a sinner before God, is to
study it in thy own personal concern; if it be bandied about by men as a notion
only, as a point of truth, discoursing wantonly about it, it is all one in God’s
sight whether men be sound or unsound about it; they are unsound in heart how
sound soever they are in head about it. The great way to know the right mind of
God about the justification of a poor sinner, is for all to try it with respect
to themselves. Would the apostle say, "I know how I am justified, and all the
world shall never persuade me to join the righteousuess of the law with the
righteousness of Christ."

There are four points of doctrine that I would raise, and observe from the first
part of these words:

1st, That the grace of God shines gloriously in the justifying of a sinner
through the righteousness of Christ.

2dly, It is a horrible sin to frustrate the grace of God.

3dly, All that seek righteousness by the law do frustrate the grace of God in
the gospel.

4thly, That no sound believer can be guilty of this sin.

I would speak to the first of these at this time: "That the grace of God shines
gloriously in the justifying of a sinner by the righteousness of Christ alone."
When the apostle speaks of it, how frequently is this term grace added? Being
justified freely by his grace, through the redemption that is in Christ Jesus,
Romans 3:24. That being justified by his grace, we might be made heirs according
to the hope of eternal life.

There are four things to be explained here, that will make our way plain to the
proof of this point. What is justification? Who is it that doth justify? Who are
justified? And upon what account?

1st, What is justification? We read much of it in our Bible, and the doctrine of
it is reckoned one of the fundamental points of the true Christian religion, and
so indeed it is. This grand doctrine, the fountain of our peace, and comfort,
and salvation, was wonderfully darkened in the Popish kingdom; and the first
light of the reformation, that God was pleased to break up in our forefathers’
days, was mainly about this great doctrine. Justification is not barely the
pardon of sin; it is indeed always inseparable from it, the pardon of sin is a
fruit of it, or a part of it. Justification is God’s acquitting a man, and
freeing him from all attainder; it is God’s taking off the attainder that the
broken law of God lays upon every sinner. Who is he that shall condemn? It is
God that justifies, Romans 8:33. Justification and condemnation are opposites;
every one is under condemnation that is not justified; and every justified man
is freed from condemnation. Justification is not sanctification; it is an old
Popish error, sown in the hearts of a great many Protestants, to think that
justification and sanctification are the same: justification and Sanctification
are as far different as these two:—There is a man condemned for high treason
against the king by the judge; and the same man is sick of a mortal disease, and
if he dies not by the hands of the hangman to-day, he may die of his disease
tomorrow: it is the work of the physician to cure the disease, but it is an act
of mercy from the king that must save him from the attainder. Justification is
the acquitting and repealing the law-sentence of condemnation; sanctification is
the healing of the disease of sin, that will be our bane except Christ be our
physician.

Justification and sanctification are always inseparable, but they are
wonderfully distinct. Justification is an act of God’s free grace;
sanctification is a work of God’s Spirit: sanctification is a work wrought
within us, justification is something done about us, and therefore justification
is every where spoken of in the word in the terms of a court act.

2dly, Who is he that justifies? I answer God only: Who shall lay any thing to
the charge of God’s elect? It is God that justifies, who shall condemn? Romans
8:33. He only can justify that gives the law: he only can justify that condemns
for sin: he only can justify that is wronged by sin, Mark 2:7. The Pharisees
blasphemed, it was in their darkness; but yet the truth that they spake was
good, though the application of it was quite naught: Why doth this man speak
blasphemies? who can forgive sin, but God only? In the case of the man sick of
the palsy, whose sins Christ first forgave before he healed him of the palsy—so
that the forgiveness of his sins Was his justification, and the healing of his
disease was as if it were the type of his sanctification—their application was
wrong, in that they did not know that Christ was God, and that he had power on
earth to forgive sins: but the truth itself was sound—"none can forgive sins but
God only."

Justification is an act of the judge; it is only the judge and law-giver that
can pronounce it: and there is but one law-giver, saith James, that can both
save and destroy, chap. 4:12. "None properly offended by sin but God, and
nothing violated by sin so immediately as the law of God."

3dly, Who is justified? Every one is not justified. What sort of a man is he
that is justified? Justification is the acquitting of a man from all attainder,
and it is God’s doing alone; but what sort of a man is it that is justified? Is
it a holy man? a man newly come from heaven? Is it a new sort of a creature,
rarely made and framed? No. it is a sinner: it is an ungodly man: "God justifies
the ungodly." The man is not made godly before he is justified, nor is he left
ungodly after he is justified; he is not made godly a moment before he is
justified, but he is justified from his ungodliness by the sentence of
justification: when he is dead in sins and trespasses, quickening comes, and
life comes, Ephesians 2:1.

4thly, Upon what account is all this done? And this is the hardest of all. You
have heard that justification is the freeing of a man from all charge, and that
it is done by God alone, and given to a man before he can do any thing of
good—for no man can do any thing that is good till he be sanctified, and no man
is sanctified till he is justified—but the grand question is, How can God justly
do this? saith the apostle, Romans 3:26. That he might be just, and the
justifier of him that believeth in Jesus. How can God be just, and yet justify
an ungodly man? "To justify the wicked, and to condemn the righteous, are both
an abomination in the sight? of God," when practised by man, Proverbs 17:15. How
then can God justify the ungodly? The grand account of this is, God justifies
the ungodly for the sake of nothing in himself, but Solely upon the account of
this righteousness of Christ, that the apostle is here arguing upon: Being
justified freely by his grace through the redemption that is in Jesus Christ,
whom God hath set forth to be a propitiation through faith in his blood, Romans
3:24-25. When God justifies a man, the righteousness of Christ is reckoned to
him, and God deals with him as a man in Christ; and therefore his transgressions
are covered, and the man is made the righteousness of God in Christ, because
Christ is made of God unto him righteousness, 1 Corinthians 1:30. Of him are ye
in Christ Jesus, who of God is made unto us righteousness. Where is the poor
man’s righteousness that is justified? It is in Christ Jesus. For, 2 Corinthians
5:21. He hath made him to be sin for us who knew no sin, that we might be made
the righteousness of God in him. And to be made the righteousness of God, is
nothing else but to be made righteous before God in and through Jesus Christ.

These things considered, the proof of this point is very easy—That the grace of
God shines gloriously in the way of justifying a sinner by the righteousness of
Jesus Christ: I shall therefore add but a few things more in the proof of it.

First, In this way all is of God, and nothing of the creature’s procuring, and
therefore it is of grace. Grace always shines most brightly where man appears
least; every thing that tends to advance the power and efficacy of man’s
working, always hinders the shining forth of the glory of the grace of God; but
in this way of justifying us through the righteousness of Christ, grace shines
forth most gloriously, because it is all of God: we do nothing in it. To
instance in a few thing here,

1st, The finding out of this righteousness by which we are justified is of God
alone. If the question had been put to all the angels in heaven, and to many
worlds of men, if this one question had been put, How can a just and holy God
justify a sinner? no created understanding could ever have been able to find out
how it could be done; it was the infinite wisdom of God alone that found out
this way. He will send his own Son to be a sinless man, that shall sustain the
persons, and bear the sins, and take away the sins of all that shall be
justified. The native sense of all mankind is this: when we know any thing of
God, we know that it stands with his nature to condemn sin, and hate the sinner;
but how it can stand with his justice to acquit a sinner; it is God only that
could find out that.

2dly, As the finding out of the way of our justification is of God alone, so the
working out of it is Christ’s alone. There was no creature of God’s counsel in
finding out the way, so there was no creature Christ’s helper in making the way.
All the great work of fulfilling the righteousness of the law was done by Christ
alone; none could offer to help in the great work of bearing the weight of his
Father’s wrath, and bearing the burden of the justice of God, for the sins of
his church. Our Lord was the alone bearer of this, he alone brought in
everlasting righteousness, and put away sin by the sacrifice of himself, Hebrews
9:26.

3dly, The applying of this righteousness is only of God also. It is the work of
the Holy Spirit to bring it close unto the sinner by faith: and here we have as
little to do as in the former. There was none of God’s everlasting council in
the finding out this way, nor had Christ any helper in the work of redemption;
and we help the Spirit of God as little in his work of applying this: for till
the grace of God prevails upon the heart, there is a constant straggling against
it. There are many poor sinners that have struggled with the Spirit of God,
seeking to save them, more than many believers have ever strove with Satan,
seeking to destroy them. All unbelievers are led more tamely to hell by the
devil, than believers are led quietly to heaven by the Spirit of God.

4thly, The securing all this by the everlasting covenant is of God only. We seal
God’s covenant by our faith for the benefit of it; but it is Christ’s great seal
that is its security, even the seal of his own blood. This is my blood of the
New Testament, which it shed for many, for the remission of sins, Matthew 26:28.
And so much for this first thing: The grace of God shines gloriously in the way
of justifying a sinner by the righteousness of Christ; because it is altogether
of God, the sinner hath no hand in it.

Secondly, This will further appear, if we consider what vile creatures the
receivers of it are; they have nothing to procure it, nothing to deserve it, but
a great deal to deserve the contrary. In, that Romans 5 they have three names;
ver. 6 we are called ungodly; In due time Christ died for the ungodly. Ver. 8 we
are called sinners; Whilst we were yet sinners, Christ died for us. Ver. 10 we
are called enemies; When we were enemies, were reconciled to God by the depth of
his Son. Here are three names; Ungodly! Sinners! Enemies! the highest words
whereby ill-deserving can be well expressed; and it is the usual way of the
Spirit of God, to lay open the worst in a poor sinner, when God is about, to
give the best; and all they that receive it, receive this grace under these
names. God be merciful to me a sinner, saith the poor publican; and this man,
saith our Lord, went down to his house justified, Luke 18:13-14. Jesus Christ
came into the world to save sinners, of whom I am chief, saith Paul, 1 Timothy
1:15. And not only is it so that they are undeserving and unworthy, but they are
also very proud and vain, and have a great opinion of themselves; and must it
not be great grace then to justify such men? Thou sayest I am rich, and
increased with goods, and have need of nothing, saith our Lord to the, church of
Laodicea, and knowest not that thou art wretched, and miserable, and poor, and
blind, and naked: even, when Christ is courting them to buy of him his gold and
white raiment, Revelation 3:17-18.

Thirdly, The grace of God in justifying a sinner through the righteousness of
Christ appears to be very glorious, even in the very naming of it: it is the
grace of God: it must be great grace, for it is the grace of God: it is the
grace of a holy God: it is the grace of a just God: it is the grace of a
powerful God: it is the grace of that God that can do every thing; every name
that exalts the glory of God, doth also raise the value of this grace: it is the
grace of God towards vile sinners, and that makes it great indeed. Let us
consider this grace of God a little. This grace of God is dear to God; and
therefore it is the more grace. The grace of God in justifying us is dear to
God; it cost the Father dear to part with his own Son; it cost the Son dear to
part with his own life to bring in this righteousness; and, if I may so say, it
cost the Holy Ghost dear to work the faith of this righteousness in the heart of
a poor sinner. When we consider how all things else that God did were easily
done but this: when the world was to be made no more is to be done, but "Let it
be;" but when the world was to be redeemed, "Let it be" will not do; a body must
be prepared for the Son, and that body must be sacrificed for sin, and be slain,
and sustain the wrath of God, and the curse of the law; and all this to bring in
an everlasting righteousness.

Again: This grace that was so dear to God comes to us good cheap, we give
nothing for it: the Lord will take nothing for it, we have nothing to give: the
apostle doth not think it enough to say being justified by his grace; but he
adds, being justified FREELY by his grace, Romans 3:24. Whosoever will, let him
take of the water of life FREELY, Revelation 22:17. Taking implies some freedom
in it, but taking freely is a redoubling of the expression. This grace of God,
that is so dear to God, comes good cheap to us, it cost us nothing.

Again, This grace of God is everlasting; it is the eternal raiment of all
believers, even of them that are in heaven. Saith the apostle, Romans 5:21.
Grace reigns through righteousness unto eternal life, through Jesus Christ our
Lord. Observe, neither grace, nor righteousness, nor eternal life, nor Jesus our
Lord, cease in heaven; they are all there together; Christ as the author of
eternal life, and worker of righteousness; and the believer as the possessor of
eternal life, and the enjoyer of this life; and grace as the high spring of all;
grace is in heaven; the reign of grace is only in heaven. That of Revelation
19:8, is by most understood to relate to the other world; and it is said there,
that "unto the Lamb’s wife it was granted to be arrayed in fine linen, clean and
white;" and that fine linen is the righteousness of Christ, in which the saints
stand everlastingly accepted before God. Behold I and the children that thou
hast given me! saith our Lord, Hebrews 2:13 and their glory in heaven is to
behold the glory that he had with the Father, as their head, before the world
began, John 17:24.

Again, It is grace, because it is very abundant: it is an usual thing in the Old
Testament to call great things by the name of God, as the trees of God, the city
of God, the river of God; now this grace of God is so called because it is
great, exceedingly abundant: saith the apostle Paul concerning it, The grace of
our Lord Jesus was exceeding abundant towards me, 1 Timothy 1:14. Did ever any
of you know how man sins you had? Yet you must have a great deal more grace, or
you can never be saved; there must be more grace than sin, or you cannot be
saved, Romans 5:20. The law entered that sin might abound: but where sin
abounded grace did much more abound. I do not say, no man can be saved unless he
hath more inherent grace than he hath inherent corruption in him; but, unless
there be a greater abundance of the grace of God for covering of sin, than there
is of sin to be covered, no man can be saved: the apostle adds a much more
abundance to it. One would think there was enough of sin and guilt in the
disobedience of the first Adam; and so there was: but, saith the apostle, the
matter is far greater here: And not as it was by one that sinned, so is the
gift; for the judgment was by one to condemnation; but the free gift is of many
offences unto justification: for if by one man’s offence death reigned by one,
much more they that receive abundance of grace, and of the gift of
righteousness, shall reign in life, by one, Chritst Jesus, ver. 16, 17 of that
5th chapter of the Romans. There is abundance of grace, and of the gift of
righteousness through Jesus Christ, needful to save any sinner. When the Lord
makes this matter to balance in the eyes of his people, and there are great
discoveries made to them of the aggravations and of the multitude of their sins;
this is a common wicked thought arising in their awakened consciences: Can God
forgive? can God pass by so many and so great transgressions? It is a sinful
thought, the plain meaning of it is, "Is there more grace in God than there is
sin and guilt with me?" We were all undone if it was not so; if Christ’s
righteousness was not more able to justify than the first Adam’s sin was to
condemn, no man could be saved.—The grace of God shines in this way of the
justification of a sinner by the righteousness of Christ, in that there is an
abundance of it imparted to all them that partake of it.

APPLICATION. You have heard that the grace of God shines gloriously in the
justification of a sinner by the righteousness of Christ: in all your dealings,
then, with God mind grace mainly: they that never had an errand to God for the
blessing of justification, they may possibly be saved; but they are not yet in
the way to salvation that were never yet concerned about this question, How
shall a man be acquitted before God? or that never treated with God about
justification? In all your dealings with God still remember grace: when you come
for justification, plead for it as grace: when you receive it, receive it as
grace: and when you praise for it, praise for it as grace; and thus will you
behave as the people of God have done. When you plead for it, plead for it as
grace; bring nothing with you in your hand, offer nothing to God for your
justification; it is a free gift: if God be pleased to give it, in his great
bounty, you shall be saved. You have no reason to quarrel if God doth not give
it: you have no reason to fear but God will give it. Though you do not deserve
it, yet he hath promised it. As there is a fulness of righteousness in Christ to
procure grace, so there is a fulness of grace in the tender of the gospel; and
you are to believe that Christ is willing to make all this over to sinners. When
you receive justification, receive it as grace; sometimes we beg it as an alms,
and sometimes in the gospel the Lord offers it as a gift, and we are to receive
it as such. If the Lord tenders you the gift of righteousness through Jesus
Christ, do not say you cannot receive it; do not say you are not meet for it;
the question is, Are you in need of it? Are you not guilty? and is not a pardon
suitable for the guilty? Receive it as a grace. The true reason why so many
neglect right dealing with God for justification, and slight God’s dealing with
them about receiving it, is because their hearts stand at a distance from, and
they have a sort of a quarrel with mere grace. As it is certain that nothing but
grace can save the sinner, so it is as certain there is nothing more unpleasing
to the sinner than grace; than that good, which when received he must always own
the bounty of the giver, and never to eternity be able to say, "My own hand hath
made me rich:" Christ will bring none to heaven that are in that mind. He that
will not be rich in Christ, must be poor and condemned still in the first Adam.
Know ye not, saith the apostle, the grace of our Lord Jesus Christ, who though
he was rich, yet he became poor, that we through his poverty might be made rich,
2 Corinthians 8:9. The riches of a believer stands in the poverty of Christ; and
every true believer counts Christ’s poverty his riches.

SERMON II

I do not frustrate the grace of God: for if righteousness come by the law, then
is Christ dead in vain. - Galatians 2:21

I TOLD you the last day (what you may learn by your own reading), that he scope
of the apostle in this epistle is, to teach and defend the doctrine of the
justification of a sinner by the righteousness of Christ, apprehended by faith
alone. In the text the apostle hath two arguments for this truth, against the
contrary error. with which the Galatians were plagued; and both arguments are
taken from the absurdities that follow upon the contary doctrine.

1st, That seeking righteousness by the works of the law, doth frustrate, and
make void the grace of God.

2dly, That it makes Christ’s death to be in vain: and there is nothing revealed
by the Lord, in his word, more sacred, and more awful than these two—the grace
of God, and the death of Christ; and therefore it must needs be a great
wickedness to enervate, and overthrow both these. From the first part of these
words I observed four things, and have already spoken to the first of them, and
would speak to the next at this time.

1st, The grace of God shines gloriously in the justifying of a sinner through
Christ’s righteousness alone. All the revelations that are made of this great
way of God’s justifying a sinner, are all made with a high deference to the
grace of God, as the orignal thereof.

2dly, I am now to speak to this point—That frustrating the grace of God is a
great and horrible sin: the apostle here brings it in as such, and denies his
concern in it; I do not frustrate the grace of God. The scope of his discourse
leads me to this head: "If I seek righteousness by the works of the law, I
should frustrate the grace of God; but I do not seek righteousness that way,
therefore I do not frustrate the grace of God." Frustrating the grace of God is
a great and horrible sin: there are two things I would speak to upon this
head—To shew you how this sin is committed—and then, wherein its greatness doth
appear; for there are many that commit this sin, and when they have done, think
nothing of it.

1st, How is this sin committed that the apostle here vindicates himself from? I
do not frustrate the grace of God. This sin is committed two ways: 1st, By not
receiving the grace of God when it is tendered. 2dly, By seeking other ways and
shifts for righteousness than the grace of God.

First, Frustrating the grace of God is, not receiving it; the grace of God is
frustrated when it is not received: the right entertaining of it is by receiving
it. The apostle exhorts the Corinthians, We then, as workers together with him,
beseech you also, that you receive not the grace of God in vain, 2 Corinthians
6:1. I have told you in what sense the grace of God might be received in vain,
and in what sense it could not. The doctrine of the grace of God, the offer of
the grace of God, may be received in vain, and rejected, as many times it is;
but the grace of God itself cannot be received in vain, for it always worketh
its effect wheresoever it lights. The grace of God is an irresistible principle
of salvation: never man had one mite of the grace of God, but he was saved by
it: Christ Jesus hath two quivers, if I may so say; there is a common quiver,
out of which he draws some arrows, and shoots them at sinners, and they can
fence against these well enough, and never be hurt by them; but then he hath
other arrows, that are marked with his love, and sent by his power, and there is
no guarding against them. As there are arrows of destruction, so there are
arrows of salvation, Let thine arrows be sharp in the heart of the king’s
enemies, is the prayer Psal. 45. My work then is to shew how it is that the
grace of God is not received.

1st, The grace of God tendered in the gospel, and the way of salvation by Jesus
Christ, is not received when it is not minded. There is little hopes of that
man’s salvation that doth not think of salvation, or when the matter is
neglected. "How shall we escape," saith the apostle, "if we neglect so great
salvation." Hebrews 2:3. The true sense of the original word lies mainly in
this, not so much in a stated formal enmity to it, but only in a careless
indifferency about it: the grace of God is not received when it is not minded.
Therefore, would you know when you profit by the gospel, know it this way: if
what you hear from the word doth not occasion many thoughts in your hearts, you
get no good at all. If the matter of salvation do not become the matter of your
serious meditation, you receive the grace of God in vain. God may say concerning
such men, "They will not so much as think of my proposals to them."

2dly, People do not receive the grace of God when they do not see their need of
it, when they do not see their absolute need of it. As long as a man hath this
dream—and every natural man falls into such a dream—as long as a man thinks in
his vain mind, that any thing else but the sovereign grace of God can save him;
this man will never receive the grace of God. It is impossible that a man can
receive it, till he see that nothing else will do his business.—Woe be to them
that think any thing but grace can save them: they are in a forlorn state
indeed!

3dly, They that do not believe that the grace of God alone can save them, they
do not receive it neither; for as the grace of God is sent to men as that which
they do simply stand in need of, and as that which nothing can supply the want
of; so it is sent as a sovereign remedy, that whatsoever ails the poor creature
it will do it for them.—So much for this first thing: They that do not receive
the grace of God, are guilty of this great sin of frustrating the grace of God.

Secondly, This sin is also committed by men’s taking other methods and shifts to
obtain the favour of God than this grace alone; they frustrate the grace of God.
I would speak a little to this under two heads: 1st, I would shew you the cause
of it. 2dly, I would shew the effects that proceed from those causes.

(1.) Of the cause of it. The world is full of it; this heresy, if I may so say,
runs through the whole earth; no man is quite free from it but only the sound
believer; a man may be orthodox in his judgment, and subscribe to the orthodox
doctrine, and Protestant truth; but every natural man is a heretic in this
matter; he hath secretly something else in his eye to recommend him to God, and
to make his state safe before God, besides the righteousness of Christ. Now the
cause of this universal hankering after ways of people’s own devising to do
their business with God, without this grace of God through Christ, is what I
would speak a little to.

It flows from nature: now nature is so strong a spring, that nothing but the
mighty grace of God can turn it; it is so strong a principle. I would shew this
in a little.

1st, The grace of God in saving sinners by Christ Jesus is above nature in its
best state; it is above sinless nature. If you could suppose such a thing as
this, that there was a man as holy as the first Adam was; if God should create
another man as holy as the first Adam was, and bring to this man the doctrine of
the righteousness of Christ, and of the grace of God in him, it would be above
his nature. It is above sinless nature; it is that which Adam did not know,
neither was he bound to know it, for it was not revealed to him; nor did he need
to know it, for there was another way provided for his standing, that he might
have kept.

2dly, This way is not only above sinless nature, but it is quite contrary to
corrupt nature. If it be above sinless nature, it must needs be far above
corrupt nature; but not only is it so, but it is also cross and contrary to it.
There is in this corrupt nature four things that are its strength, and from that
strength comes this enmity to this way of salvation.

[1.] There is in this corrupt nature dismal darkness and ignorance, expressed by
the apostle in the abstract, Ephesians 5:8. For ye were sometimes darkness, but
now are ye light in the Lord. Not only are they dark and blind, but they are
darkness and blindness. Now in this darkness, as to this matter, I will name two
or three things: 1st, There is ignorance of the righteousness and holiness of
God, Rom. 10:3. 2dly, There is ignorance of the holy law of God, Rom. 7:10.
3dly, There is utter ignorance of God’s righteousness in Christ Jesus. A little
to each of these:

1st, In every natural man there is an ignorance of the righteousness and
holiness of God. I know that in man’s nature there is a knowledge that there is
a God, and that this God is a righteous, and a just God: the greatest heathens,
by the mere light of nature, have arrived at some competent knowledge of this;
but the exactness of this righteousness of God never did any natural men know;
they do not know the unspottedness of his righteousness, nor how unsufferable to
him the least impurity is. Would any bold sinners venture to present to God
their rottenness and vileness, if they knew God’s righteousness? The
righteousness of God is such an awful thing, that no natural man can understand
it, but he must be presently confounded!

2dly, Every natural man is ignorant of the strictness of the law of God: the
severity of God’s law in forbidding every sin, and in condemning every sinner,
without any respect to any sin, or to any man that commits it. The law of God is
an impartial rule of righteousness, that condemns every transgression; and it
cannot do otherwise: it is the glory of the law so to do; its strictness makes
it judge all sin; and its righteousness makes it condemn all sinners; and
therefore, when this righteousness of God’s law is once discovered, it presently
breaks all the confidence of a natural man: "I was alive without the law once,"
saith the apostle Paul, Romans 7:9 "but when the commandment came, sin revived,
and I died." How could the apostle Paul be said to be without the law? I
believe, that the apostle Paul, even in his natural state, was better acquainted
with the law, and the Old Testament, than any man in London now is; for the
Jews, even to this day, teach their children with great carefulness: now the
apostle Paul was one of the best Jews in all that country. How then could this
man be said to be without the law? He had the law in his mind, and in his
memory, and in his hands, and was exceeding zealous for it—"I was," saith he,
"touching the righteousness which is in the law, blameless," Php 3:6.—Aye, but
the man only thought so, when he did not know the law of God; but when the
commandment came, it made another manner of discovery. It condemned those things
in him that he never thought to be sin before, and it made other things in him
to be exceeding sinful. All natural men are under utter darkness about this; and
therefore it is no wonder that they betake themselves to other ways than the
grace of God in Christ.

3dly, All natural men are ignorant of the righteousness of God in Christ.

[2.] In every natural man there is pride. Every natural man is a proud man:
proud towards God. That which goes under the name of pride amongst men is
greatly mistaken. Pride towards man is a base thing; but it is pride towards God
that I am speaking of. The poor sinner thinks that he is not quite so bare and
empty, but that he hath something of his own wherein he may stand accepted
before God—every natural man doth think so—it fares with a natural man as it
doth with some poor men that are born of great families, whose fathers left
them, as we use to say, a high birth, but a poor purse. Now this proud gentleman
chooses a great deal rather to wear his own thread-bare coat, than another man’s
livery. Just so it is with sinners; their father Adam was a great lord: lord of
this world, heir of righteousness, rich in stock—enough to have made all his
posterity rich before God: but he broke and failed, and turned us all beggars
into the world. But there comes another person, God’s own Son, and he offers to
clothe the poor beggar; but the poor proud man had rather go to hell in the rags
that his father Adam left him, than go to heaven in the robe that Christ offers
him, dyed in his own blood.

[3.] In every natural man there is awful trifling about the great concerns of
salvation. The truth is, people are not thoroughly awakened, nor in good earnest
about the matters of salvation. It lies not near their heart as a weighty
question, What shall I do to be saved? These thoughts do not press them, "I am a
poor man that must shortly die, and this crazy carcase of mine will shortly
moulder into the dust of the grave; but my soul must live for ever in, and enter
upon an eternal state, as soon as the last breath of my body expires, and what
shall become of me then?" The greatest part of the world trifle about this great
question, "What shall I do to be saved, to be secure to eternity?" What a
shameful thing is it to think of this! I have often told them, that I have
spoken to, and it is to be told, till it be mended, that it were a happy thing
if people would but spend half that time, nay a quarter of that time, in secret
thoughts about salvation, that they spend in hearing the word of salvation; and
it is a hard matter if people cannot be prevailed with about this.—I can well
assure you, that all the solid soul-thriving of the hearers of the gospel, is
not so much in what they hear, in the preaching of the word, as in what they
digest in their secret thoughts and meditations about it. Now is it any wonder
that people take to any courses about their salvation, when they thus trifle
about it? For if the end be not precious in a man’s eyes, you can never expect
to have him thoughtful about the means.

[4.] In all natural men there is unbelief of God’s word. It is a hard question
to resolve, What was the first sin? Any child can tell you, that the first sin
of mankind was eating the forbidden fruit: it is true, the first sin was ripe in
that action: but what was the first wandering thought from God? Whether it was
the man’s discontent with the state that he was made in; or aspiring after a
higher state than that in which he was made; or a jealousy of God; or unbelief
of the word of God; that unbelief was in it is most certain. The serpent began
his temptation this way, Yea, hath God said ye shall not eat of every tree in
the garden? Hath God said you shall surely die? Ye shall not surely die, Genesis
3:1; Genesis 3:4. The scope of his temptation was this, to bring in sin and ruin
upon the world, by making sinless Adam to doubt of the truth of God’s
threatening; and he well knew that if once the awful faith of the truth of God’s
threatening was weakened in their minds, that they would soon make bold on the
sin. God’s threatening was as a kind of fence against the sin: In the day that
thou eatest, thou shalt surely die. "Assure thyself of death if ever you meddle
with the forbidden fruit." Satan knew that death was terrible to man, and that
he would not easily rush upon it; aye, but, saith he, God hath not said ye shall
surely die, but you shall live, and be as Gods, if you transgress. Sirs, the
Devil brought in the first sin and ruin upon mankind, by the unbelief of God’s
word of threatening. And he brings in the eternal ruin of men under the gospel
by unbelief of God’s word of promise: every natural man hath an evil heart of
unbelief in him, as the apostle warns all to take heed of: Hebrews 3:12. Take
heed, brethren, lest there be in any of you an evil heart of unbelief, in
departing from the living God. This matter of unbelief is many ways spoken of in
the word: the way of salvation by Jesus Christ, and his righteousness, stands
all in the word of God. If you ask the last question concerning a man’s faith,
you must resolve it into the word of God: there are, indeed, many questions that
go before it, but this must be the last. If you ask, How may a sinner be saved?
The answer is, By the righteousness of Christ. If you ask again, Who is this
Jesus Christ, whose righteousness will be the salvation of all them that have
it? He is the great Son of God, that took our sins on him. Well, but how shall
this righteousness be mine? By faith alone: if I lay hold of it, and venture my
soul on it, it is mine? Aye, but the last question is, How do you know that it
shall be so? God hath said it in his word, Acts 10:43. To him give all the
prophets witness, that through his name whosoever believeth on him shall receive
remission of sins. Now every natural man having unbelief in him, God’s word hath
no weight on him. We find they proclaim their unbelief in every thing. When God
commands, they proclaim their unbelief in disobeying; when God corrects them,
they proclaim their unbelief in rushing again upon the same courses that God
punishes them for; when God threatens and warns the sinner of his danger in such
a sin, the man proclaims his unbelief by staying still in it: and what are all
these but acts of gross unbelief? When God commands, the man thinks, that God
means not as he speaks; when God threatens, the unbeliever thinks God will not
do as he threatens—When God promises, saith the same unbelief, "Though God
speaks fair, he will not be as good as his word."

Now, is it any wonder that every natural man takes another way of salvation
besides the righteousness of Christ, when every natural man hath these four
woeful things in him? And, indeed, none can do otherwise till these four things
are overthrown in him—till the darkness is removed by the illumination of the
Spirit of God—and the pride be brought down by humbling grace—and the security
of the conscience be brought down by awakening grace—and till the power of
unbelief be broke by the Spirit’s working faith. So much for the causes of this.

(2.) I am now to shew what the effects are that flow from these causes; or, what
flows from this woeful natural aversion in all men from the grace of God, and
from their inclinations to frustrate it.

1st, Hence it comes to pass that the world is filled with fancies, and devices
of men to please God. This runs through the whole earth: the religion, (if I may
call it by that name) of the Pagans; the religion of the Turks, and the
Mahometans, and of the Papists, however they may differ in a great many points
of doctrine, and particular circumstances of worship, yet they all agree in
this; all these religions, and all religions in the world, except the true, are
filled with many devices of men to render themselves acceptable to God. The Lord
brings them in, Micah 6:6 making this enquiry, Wherewith shall I come before the
Lord, and bow myself before the high God? Shall I come before him with
burnt-offerings, with calves of a year old? Will the Lord be pleased with
thousands of rams, or with ten thousand rivers of oil? Shall I give my
first-born for my transgression, the fruit of my body for the sin of my soul?
Pray take notice here; one of the grossest idolatries that ever was in the
world, and the most abominable act of it, is this, when parents, to pacify God
for their sins, have offered their children in sacrifice to their idols; this
hath been frequently practised in the world, and, it may be, is at this day in
some parts of the world. Whence can this be! that there should be so strange a,
violation of one of the strongest bonds of nature? It is not to be supposed that
these people did so because they did not love their children; no doubt but they
loved them as well as you do yours: but only here lay the matter; they were
under a strong conviction of sin, and under strong desires to please God: and
they were ignorant of the true sacrifice, and, therefore, they offer to God what
they think best, and what they love best; and that they hope God will accept
most kindly from them. Sirs, you think there are many fopperies in Popery, fit
only to be laughed at; and so indeed there are: their whipping themselves about
that time of the year they call Lent: and great persons do this, kings, and
queens, and lords, and great men; one would think it strange that so many great
people should play the fool so: the true reason of it lies here, they have a
conscience of sin, and they know they are sinners, and they do not know the true
way of peace with God through the righteousness of Christ, and they are taught
these foolish ways, and, therefore, they pursue them. And truly, if the light of
the gospel should be darkened yet much more in England, I cannot tell how many
silly professors amongst us might be drawn, even into this foppery. It is
natural for all men, ignorant of the righteousness of God in Christ, to devise
ways of their own to render themselves acceptable in the sight of God.

2dly, The next effect of this woeful aversion from the grace of God, in
justifying us by the righteousness of Christ, is in men’s going to the law and
the works of it. I do but name this, because I shall speak more largely to it by
itself, under the third and next doctrine.

3dly, I would speak something to the sad effects of this, that are found even in
them whom God saves. This aversion from the grace of God is so natural, that it
puts forth itself strongly in them that the Lord is at work savingly upon; and I
will name a few things about this, that some here can witness to; and I am sure
that many more can witness to them than are here.

(1.) Hence it comes to pass that, in many who are saved in the issue, there is a
long sorrowful trouble of mind that they live under; and all the world shall not
persuade them what the true cause of it is. They are full of sorrow and
complainings; no other language to be heard to God or man, but many sorrowful
complaints; their corruptions are strong, their souls dead and dark, their
consciences disquieted. And what is the true reason of all this? They are yet
averse from giving glory to the sovereign grace of God in saving them by Christ.
Many sorrowful hours, many of the elect of God have gone through in the strength
of this corruption; and they have never seen it till a long while after. It is a
shame and reproach to professors, and a dishonour to our Lord Jesus Christ, that
so many, in whom the root of the matter is, have their hearts sinking within
them when relief is so plainly provided for them. The true reason is, because
they are averse, and not willing, nor inclined to be indebted solely to grace,
and to have all their supplies singly from it.

(2.) From hence it also comes to pass, that there are so many out-breakings of
sin, or at least the working of it in the hearts of many that the Lord hath a
mind to save; and doth work savingly upon. How many poor creatures are there
that know this? That from the time that the Lord first began to deal with them,
and made them serious about salvation, their corruptions have grown more strong,
and Satan more formidable and vexing; and, it may be, they are left of God to
commit some gross sin, that they were never guilty of before. Whence comes this?
It is not only from the strength of temptation, nor is corruption grown
stronger; but here lies the reason: Now God hath begun to awaken them, and they
are not yet disposed kindly to yield themselves up unto the entire conduct of
grace; not willing to give the grace of God its proper employment: but this is
the way people generally take whensoever they are awakened, and made serious
about salvation; then they fall to work, and set about duty—they pray, and hear,
and read, and repent, and labour to reform their conversation, and in the mean
time they are utterly unacquainted with employing Christ; and, therefore, the
Lord in his righteous judgment leaves them to themselves, and lets them see that
they must stand upon another bottom, or they will surely totter and fall; that
they must be quite weaned from themselves, and all things made new in Christ, or
nothing will be done rightly.

(3.) And thus some, as they live sorrowfully all their days, so they also die
sadly; they have been leaning on their own righteousness as far as they could
all their life long; sometimes hanging upon one twig, and sometimes upon
another; and one breaks, and the other breaks, and here they get a fall, and
there they get a fall; but at last, if the Lord hath mercy upon them, they are
made to see the vanity of all these shifts; and then they betake themselves in
earnest to that which is without them, to a righteousness that they have no hand
in, that is wrought out by Christ alone, and given by pure grace.—So much for
this first head, How this sin of frustrating the grace of God is committed.

2dly, I am now to shew the sinfulness, and the greatness, of this sin of
frustrating the grace of God. The apostle is here vindicating himself from it: I
do not, saith he, frustrate the grace of God. Now there are two things
especially that aggravate all sins, and the more of them there be in any sin,
the more sinfulness is there in that sin. 1st, The direct tendency of any sin to
damnation. 2dly, The direct enmity that there is in any sin to the grace of God;
and wheresoever there is a sin that is especially framed both these ways, that
sin must needs be a great one.

(1.) This sin of frustrating the grace of God is directly against man’s
salvation, and tends directly to damnation. All sin against the law tends to
damnation by its desert; every sin deserves hell. Every sin against the law of
God works out wrath by deserving; but sin against the gospel works out wrath by
special activity, by its apt acting; and there is a great difference between
these two: a man that commits a sin against the law, he commits a sin that
deserves death; but he that sins against the grace of the gospel, in that very
sin he works out his own death. Other sins expose a man to the wrath of God as a
judge, but this sin is like self-murder, the man executes the law upon himself.
Every man by nature is under a sentence of condemnation, but rejecting the grace
of God, leaves and binds a man under that condemnation: there is no other remedy
for it, but only the grace of God through Christ; therefore rejecting that, is
rejecting the only remedy.

(2.) This sin is directly against the glory of God. There is a great deal of the
glory of God concerned in his grace. This grace of God tendered to us, through
Jesus Christ, is God’s great plot and contrivance for his own glory: and
frustrating of it, is all that man can do to frustrate God, and to disappoint
him in his main design. Blessed be God, no creature can do this; but, woe be to
them that do all they Can against it. The Pharisees rejected the counsel of God
against themselves, Luke 7:30. Sirs, God would never have suffered the first
Adam to have fallen, unless he had had a greater contrivance for his own glory
in raising him up again. God would never have suffered the dishonour that sin’s
entrance brought upon him in the world, unless he had designed the bringing
about of greater glory to himself by the manifestation of his grace. Therefore,
where sin hath abounded, grace hath much more abounded; and that brings a great
deal more honour to God than sin brings dishonour. The grace of God is the very
bowels and the heart of God; and to frustrate this, is to kick against the very
bowels of God. The grace of God is all through Jesus Christ, it flows through
him; and therefore all reflections upon the grace of God reflect upon him. The
grace of God is tendered to men by the Holy Ghost; and, therefore, refusing and
frustrating the grace of God, is rejecting of the Holy Ghost. In a word, this
grace of God is the great scope of the whole Bible; and to frustrate the grace
of God, is to make the whole Bible in vain, both Old and New Testament too. The
Holy Scriptures are able to make us wise unto salvation, but it is through faith
that it is in Christ Jesus, 2 Timothy 3:15.

APPLICATION. There are only two words that I would speak to for the improving of
this doctrine. Is frustrating the grace of God such a horrible sin? Then, 1st,
Do you all beware of it. 2dly, Receive this grace of God; for there is no other
way to avoid the frustrating of the grace of God, but only by receiving it.

1st, I would have you all beware of this sin of frustrating the grace of God;
but, more especially, I would direct a warning of fear against this sin unto
several sorts of persons.

(1.) Unto moral, civil, well-natured people, good livers, as we use to call
them. Through the mercy of God, some are born of a better nature, as we call it,
than others; of a sweet easy temper; and it is a great mercy to have a
well-tempered mind, by a natural constitution, as well as it is to have a
well-framed body. Now, when this virtuous natural temper hath the advantage of a
godly education, these sort of people come quickly to look very well; and,
therefore, they ought to take great heed. You civil, well-natured people, do you
have a great care of frustrating the grace of God; for it is a sin that you are
especially tempted to. There are some people so illnatured, and of so bad a
temper, that they need, as we use to say, a great deal of the grace of God to
save them. And are there any that do not need the grace of God? The Lord save
any of you from thinking so! He is in a woeful case indeed, that thinks he doth
not need the grace of God. Moral, civil, people are in great danger of this sin:
they think they have a good stock of their own to set up with, and therefore,
they do not borrow of Christ.

(2.) People that have taken upon them the profession of religion, had need to
take heed of this sin of frustrating the grace of God. They have taken upon them
a profession, it may be they know not how, nor wherefore; but it is come upon
them. If you be clothed with the garment of profession, have great care of this
sin. There are many that profess the grace of God, that yet are strangers to the
thing itself; and they are in a very dangerous case.

(3.) They that boast of outward privileges, should have a care of this sin of
frustrating the grace of God: they were baptized when they were children, and
have heard the word, and attended upon ordinances, and they begin to think
themselves fair before God for the hope of eternal life. They are blameless in
their walk, and conversation. Let such people, in an especial manner, take heed
of this sin. I can assure you, that a blameless conversation hath been a great
temptation to a great many to undervalue the grace of God, and the righteousness
of Jesus Christ. These sort of people were never sick at heart, &c.

(4.) Awakened souls; they whose consciences are awakened, have great need to
take heed of this sin of frustrating the grace of God. The Lord, sometimes,
makes both light and fire too, to dart in upon the consciences of poor sinners,
and they begin to see and feel what they never saw nor felt before; and when it
is thus with them, sometimes, they think things are a great deal better with
them than they were before; and, sometimes, they think it is a great deal worse
with them; and they that in their awakening think it to be a great deal worse
with them than it was before, are in a more hopeful state than they that think
it is better with them: for it is not a thorough awakening, if the person thinks
that awakening to be enough. Such people should take heed of this sin, lest they
frustrate the grace of God: for there are two things that they are especially
endangered by.

[1.] By the force of this conviction they set about duty, and that pretty
warmly; and these are lovely things in the eyes of poor creatures that never
knew before what praying and reading the word of God were; but when once their
consciences come to be awakened, they begin to get alone, and cry to the Lord.
Now, when the soul is in this case, it had need take great heed of this sin of
frustrating the grace of God. How many poor awakened sinners are there that have
made a pillow to sleep to hell upon with their own duties and performances, as
if it were by the righteousness of the law! And thus they do not submit to the
righteousness of God in Christ, nor do they attain to the rest that remains for
the people of God. Romans 10:3, Hebrews 4:9.

[2.] If they do not sit down upon their duties, then, on the other hand, they
are apt to be quite discouraged, and to give up all for lost. An awakened
conscience, if it be thoroughly awakened, is upon the point of despair; and the
point of despair is the point of ruin, or the point of salvation, as God pleases
to issue it. It is the turning point.—When the poor sinner’s conscience is
awakened to see its lost and undone condition, in that case he is just on the
point of winning or losing for evermore. If the man hearkens to God, and gives
glory to his grace, by trusting in Jesus Christ alone for salvation, the bargain
is made for evermore: but if the poor sinner turns aside, and stops in any thing
short of this, then either the disease grows greater, or else a hardness comes
in the room of it, that is worse than the disease itself. That is the first
exhortation:—Have a great care of this sin of frustrating the grace of God.—And,
to that end,

(2.) Give the grace of God a hearty welcome. There is no other way to prevent
the sin of frustrating the grace of God, but by receiving and welcoming it.
Welcome the grace of God for your work: but not for the devil’s work. All God’s
work, that which God craves of you; all that you may give to the grace of God to
do for you; all the work that you have to do with God, that you may give to the
grace of God to do for you; only do not set the grace of God to do the devil’s
work, that is sinning; turning the grace of God into wantonness. The grace of
God will do every thing for us, but the devil’s work. And, if I may so say, he
hath a great deal of the spirit of the devil in him, that will give so precious
a thing as the grace of God to do the devil’s work. Aye, but how shall we
receive the grace of God? I answer, three ways. 1st, Doubt not your need of it.
2dly, Do not delay your accepting it. 3dly, Do not question your title to it.

(1.) Doubt not your need of it. If the Lord hath a mind to save you, I know very
well there will be no great need of this caution. Every sinner that God saves
effectually, is a person that not only thinks he is needy of the grace of God,
but he thinks he is more needy of it than any body else in the world; that if
there was any such man in the world, that could be saved without grace, he was
the farthest from such a one: that if there was any man in the world that needed
more grace than ordinary, he was the man.

(2.) Do not delay your accepting of grace whensoever it is revealed to you.
Whensoever you have the offer of the grace of God, whensoever you are about the
means of grace, labour to get this grace itself, Hebrews 3:7. Therefore the Holy
Ghost saith, To-day if you will hear his voice, harden not your hearts. You may
not hear his voice tomorrow; hardness of heart grows mightily by delays.

(3.) Do not question your title to it. I mean this, make no doubt but that it is
as lawful and as allowable in God’s sight for you to lay hold on the saving
grace of God, as ever it was for any sinner in the world. I do not mean that
graceless people should presently think that they have a title to the grace of
God; for no man hath a title to it till he receives it. But this I say, the
offer of the grace of God, in the gospel, gives fair warning and liberty for
every one to embrace it. He that will, let him come, and take of the water of
life freely, Revelation 22:17. And that which is thus freely offered, and freely
given, should be thankfully welcomed, and thankfully received, when it is
enjoyed.

SERMON III I do not frustrate the grace of God: for if righteousness come by the
law, then Christ is dead in vain. Galatians 2:21 WHEN I first entered on these
words, I told you what the scope of the apostle was in this epistle: he is here
bringing forth arguments against that error that the Galatian churches were
plagued with; and arguments for that truth of the gospel that he had planted
amongst them, and taught them: the truth was this, That the righteousness of a
sinner for justification was only in Christ. The error of the Galatians lay in
this, That something of the righteousness of the law was to be mixed therewith.
My text contains two arguments against this error, drawn from a common natural
head of arguing against error, by the absurdities that necessarily flow from it.
Now there are two grand absurdities that flow from this doctrine of the law in
point of justification.—1st, That it frustrates the grace of God.—2dly, That it
makes Christ’s death to be in vain: and two more abominable things cannot be
well thought of; and people have great need to fear, and to take heed of any
doctrine that hath any tendency to either of them. The first of these the
apostle expresses in his own person; I do not frustrate the grace of God. And
here he speaks like a believer, and not like a minister nor an apostle; so he
discourses from ver. 16 speaking of himself and the rest of the godly, like
ordinary believers, that betook themselves to this way of relief by Christ’s
righteousness alone. I proposed four observations to speak to.

1st, That the grace of God shines gloriously in the justifying of a sinner
through the righteousness of Christ: and this I have spoke to.

2dly, That frustrating the grace of God is a great and horrible sin; for so it
is expressed by the apostle, I do not frustrate the grace of God. As if he
should have said, "Blessed be God, I am not in that road; I am not one that
frustrates the grace of God; I am saved by it." How the grace of God is
frustrated, and how great the sin is, I spoke to the last day. The revelation of
the grace of God, and the tender of it, and the urging of it, may be frustrated,
and is by many: but the grace itself, in its powerful conveyance by the Holy
Ghost on the hearts of men, always reaches its end. The grace of God is
irresistible in its closest powerful application: this I also spoke to; and
would only add a word or two further about the greatness of this sin of seeking
righteousness by the law, and thereby frustrating the grace of God.

(1.) This is a sin that but few in the world can commit. The greatest part of
them that go to hell cannot commit this sin; they never frustrated the grace of
God. Indeed all that are finally guilty of it go to hell; but all that go to
hell are not guilty of this sin. The greatest part of the world never frustrated
the grace of God, for they never heard of it; and, therefore, our Lord
pronounces a Woe against Capernaum, against Chorazin and Bethsaida, and tells
them that they were in a worse case than Sodom and Gomorrah, than Tyre and
Sidon, Matthew 11:21, &c. because the grace of God was never offered them as it
was to the others.—Sirs, let me tell you, the worst quarters in hell are for
those persons that are nearest to Christ, and yet not inhim by faith; of all
sinners such drop deepest into the pit.

(2.) The devils are not guilty of this sin. There is not a devil in hell, nor
out of it, that is so guilty of this sin of frustrating the grace of God, as
thousands of professors in London are. The devils are haters of the grace of
God; but the grace of God was never tendered to them: they only hate the grace
of God as it is tendered to men, and envy it; but the grace of God was never
offered to the devils. The way of preserving the holy angels, and the way of
justice to the damned spirits, proclaim greatly the wonderful privilege that we
have in the gospel. The holy angels are kept, and they received grace, for the
election of grace fell on them: they are called the elect angels. When that
great apostacy was in the upper house, all the reprobate angels fell of their
own accord, and all the elect angels stood: and that election of grace towards
angels ran through Jesus Christ, who was to be their preserving head. There is
something that looks like this in the word of God. But recovering grace to
angels was never given; the angels that stood had preserving grace given them,
to keep them in their first station; but the angels that fell had no recovering
grace given them. Christ took not on him, saith the apostle, the nature of
angels, but was born of the seed of Abraham. And thence it came to pass, that
the devils themselves are not guilty of this sin of frustrating the grace of
God. Surely then people had need to take great heed that they be not guilty of a
worse sin than that which the devils can commit. There is no creature that hath
frustrated the grace of God, but that creature that hath the offer of the grace
of God.

(3.) Frustrating the grace of God is a sin that none that are in hell are guilty
of. All that are finally guilty of it on earth are sent to hell, but none that
are in hell are guilty of it; for when once that last sentence is executed upon
them, the door of grace and mercy is for ever shut upon them. So that it is the
gospel-sinner only who can frustrate the grace of God, who is guilty of that
sin; and that but a small part of the world are guilty of it; that the devils in
hell are not guilty of it, that all the damned in hell are not guilty of it,
though they rage and roar, and blaspheme; and all sorts of wickedness we may
well conclude to be in their miserable State; but frustrating the grace of God
is a sin not to be found in hell, because grace enters not there.—So much shall
serve for this second point of doctrine, That it is a horrible sin to frustrate
the grace of God. I come now to speak to the next doctrine.

3dly, To seek righteousness by the works of the law, is to frustrate the grace
of God: for this is the scope of the apostle’s argument. It is to shew that
there is no righteousness to be had by the law: and this is one argument that he
proves it by, I do not, saith he, frustrate the grace of God. It is, as if he
should have said, "If I sought righteousness by the works of the law, I should
frustrate the grace of God; but I do not seek righteousness by the law, for I am
dead to the law, and therefore I do not frustrate the grace of God." There are
two things under this doctrine that I would speak to—1st, What is it to seek
righteousness by the law?—2dly, How doth it appear that seeking righteousness by
the works of the law is frustrating the grace of God? For they that are guilty
of this sin of seeking righteousness by the works of the law, they are very loth
to take in this, that they frustrate the grace of God: they will say, that they
give all respect to the grace of God; even the self-righteous Pharisee could own
the grace of God, Luke 18:11. God, I thank thee that I am not as other men. "I
thank God, that I am so good as I am;" when he was a poor, vain, self-conceited
man all the while.

[1.] What is it to seek righteousness by the works of the law?—By law here I
mean the holy spotless law of God. The law of man hath nothing to do in the
point of righteousness before God. This seeking of righteousness by the law is
righteousness in God’s sight; the apostle states the matter so. No man is
justified by the law in the sight of God. That a man is justified by the law in
the sight of men, no body can deny.—We should be very careful to justify
ourselves in the sight of men by the law, and our conformity to it; but this
righteousness here spoken of is righteousness in the sight of God, and
righteousness by the law of God; and it stands in three things.

1st, Righteousness by the law is that which obtains a man’s acceptance with God.
That is righteousness by the law that procures a man’s acceptance with God; upon
the account of which he stands before God as a righteous man, and is dealt with
accordingly. Now, he that seeks righteousness by the law in this sense, is one
who dreams, that by doing, and obeying what the law requires, he may work out
that for which he may stand righteous, and accepted in God’s sight. And that is
one way this sin is committed.

2dly, In this righteousness before God by the works of the law, there is an
expectation of impunity for all that is past in transgressing the law. And we
find that this must necessarily be the righteousness of a holy man, who stands
in a state of acceptance with God; but the righteousness of a man who hath been
once a sinner must be by having that which may bring him into a state of
impunity and safety, or all the transgressions that he hath been guilty of
before Now, men are guilty of seeking righteousness by the works of the law this
second way, when they do, or think to do, that for which God will forgive all
their transgressions, and forget all that they have done; and of this the
Pharisee made no question: though he was a sinner, yet he comes and prays, and
expects acceptation in God’s sight, and the forgiveness of his sins, upon the
account of the good that he had done.

3dly, In this righteousness by the works of the law there is a title to eternal
life.—He that, by what he doth, expects to have a right conferred upon him to
eternal life, is a man that seeks righteousness by the law; Good Master, what
good thing shall I do that I may have eternal life? said the poor young
legalist, Matthew 19:16. "I would fain have eternal life, and would fain have a
right to it: Master, tell me what good thing shall I do to get it." These are
the three Ways by which men seek righteousness by the law:—To do that whereby a
man may obtain acceptance before God.—To do that for which he may obtain pardon
and impunity from God.—To do that for which he may have a right conferred on him
to eternal life.—But, you will say, this is so gross Popery that there is no
Protestant guilty of it. Alas! alas! every natural man is guilty of if—and it is
only the almighty power of the Spirit of God that can erase it out of their
hearts. I will offer you some plain proofs of this.

(1.) How many are there, when their hearts are examined, must own that their
eyes are altogether on the precepts of the law, and not a thought on the
promises of the gospel?—How many poor creatures are there that begin to be
thoughtful about their salvation, insomuch that they make people that are about
them, who are ignorant and charitable, think that they are hopeful Christians;
but try these people this way, and you will find that all the exercise of their
religion is about the precepts of the law, and they have no exercise at all
about the promises of the gospel. He that minds only the precept, is only a
door; and he that minds not the promise, he is no believer: for the precept is
the rule of practice; but it is the promise that is the foundation of
faith.—Now, how can that man be reckoned a believer, that hath no heart-exercise
about the promises?

(2.) A great many people are mightily taken up about their own works, and but
very little about Christ’s. Our righteousness doth not stand in our own works;
but stands in Christ’s works, what Christ did, and suffered for us in his life,
and death, and resurrection; therein stands our righteousness.—Now, how many
poor creatures are there that reckon it a great matter, and glory mightily in
their own doings: if they pray, and hear, and read, and can but make any sort of
reformation in their conversation, how big do these things appear in, their
eyes? But Christ’s life and death, and all his great performances for our
salvation, are mean and low, and of small esteem with them. And do not these
sort of people seek righteousness by the law? Aye surely.

(3.) They look for eternal life, but they look for it as a reward of works, and
not as an inheritance given by gift and grace; and all servants and slaves must
do so; and all natural men are slaves, they are children of the bond-woman,
Galatians 4:31 : they work for fear of punishment, and in hopes of the crown:
they work for wages; the wages they love, and would have; but the work they
hate. Whereas the believer acts just the contrary; he loves the work, and he
expects the wages as the gift of grace from the blessed Father he serves. The
apostle makes a great distinction between these two, Wherefore thou art no more
a servant, but a son, and if a son, then an heir of God through Christ,
Galatians 4:7. Every man that is for righteousness by the works of the law is a
servant; be looks upon God as his master, and the law as his master’s will, and
he sets about obeying with all his might. Now, is not this a good servant?
Yes.—But all such servants go to hell: you must be children; for none but
children are saved. And, indeed, there are none true servants to him, but they
that are children; they are but slaves, and are cast out, that do not serve with
their Jove, and expect the inheritance only as a gift of grace.—So much for that
first thing, What it is to seek righteousness by the works of the law.

[2.] l am now to shew you, that seeking righteousness by the works of the law,
is to frustrate the grace of God: and I would shew it—first in point of
doctrine—and then in point of practice.

1st, As to point of doctrine.—In the matter of righteousness before God, the Jaw
and the gospel are perfectly opposite, and they are only so in this point. The
law and the gospel agree sweetly together in all things else; but in this point
of the righteousness of a man before God, the law and the gospel are quite
opposite one to another. The gospel comes to bring in another salvation than the
law thought of; and the law destroys the salvation of the gospel. The law and
gospel, in point of righteousness before God, are exactly opposite; And if by
grace, then it is no more by works, otherwise grace is no more grace; but if it
be of works, then it is no more of grace, for otherwise works were no more
works, Romans 11:6. Grace and works, in the point of righteousness before God,
are perfectly opposite: You are saved by grace, saith the apostle, not of works,
lest any man should boast, Ephesians 2:8-9.

2dly, Let us bring this matter into practice, and you will find that all men
express this in their frame; both the self-righteous man, and he that is not
so—not only is it asserted in point of doctrine, that works and grace are thus
inconsistent, but we always find it, even in the spirit and temper both of the
one and of the other.

(1.) He that seeks righteousness by the law, is a man that never saw his need of
grace: and you may be well assured that that man will frustrate the grace of
God, who never saw his utter need of it. He was never so far emptied, but he
expects and imagines that he shall be able to work out a righteousness for
himself, and so is not brought under any conviction of his utter need of the
grace of God—whereas he that is for the grace of God in Christ alone, is a man
that hath a great need of the grace of God, and sees himself undone without it.

(2.) This self-righteous man sees no glory in the grace of God shining through
the righteousness of Christ, there is no excellency in it to him. Every natural
man is in this mind; he sees a great deal of glory in his own doings: in a
beautiful conversation, in brave gifts, and in a shining walk before men; he
sees a great deal of beauty and glory here. Every natural man thinks there is a
great deal of glory in his own performances. The self-righteous Pharisee came
boasting in his own performances; God, I thank thee that I am not as other men
are, extortioners, unjust, adulterers, or even as this publican: I fast twice a
week, and I give tithes of all that I possess, Luke 18:11-12. These were great
things in the man’s esteem, and so they are in the eyes of every natural man.
But for that righteousness that is lodged in Christ, that is wrought out by a
man without him, by one that came down from heaven, and is gone up thither
again; that hath all this righteousness seated in him, and gives it forth to us
by mere grace; no natural man thinks any thing of this. But the believer is a
man that hath an high esteem of the righteousness of Christ. How doth the
apostle Paul speak of this? I count all things but dung, that I may win Christ:
and be found in him, not having on mine own righteousness, Php 3:8-9.

(3.) Every natural man is averse from the grace of God, and therefore he must
needs frustrate the grace of God. He is averse from it: but every believer is
just of another mind.—Sirs, if all men’s hearts were known to us, as they are to
God, here is one thing that would determine every man’s state. What way do you
best like to go to heaven in? "I would fain be very holy, saith the poor man,
that I may be very happy when I die."—Saith the believer, "I would fain be
clothed with Christ’s righteousness, and get eternal life as the gift of his
grace; and I know that by being in Christ I shall be sanctified." But no
believer seeks sanctification as his righteousness, and title to glory: it is a
preparation for glory, and the way that leads to glory, to all them that are
saved according to that blessed method, Romans 8:30. Whom he justified, them he
also glorified; and by glorification there, both sanctification and eternal life
are well understood by most.—So much for the third doctrine, That seeking
righteousness by the works of the law frustrates the grace of God.

I would now speak a few words to the fourth doctrine, and then make some
application of both together.

Doctrine 4th. No true believer in Jesus Christ can frustrate the grace of God.
The apostle is here speaking of it in the account that he is giving of the grace
of God working in him; I through the law, saith he, am dead to the law, that I
might live to God; and "I live by Christ, and by faith in him, and, therefore, I
do not frustrate the grace of God." He is not speaking of the great attainment,
that some few Christians arrive at; but he is speaking of that which is common
to the state of all Christians: I do not frustrate the grace of God.—Before I
come to the proof of this, I would lay down a few cautions, to prevent mistakes.

1st, It must be allowed that a great many who have been made Christians have
been long enemies to the grace of God; and there is not a greater instance of
this than the good man that speaks in my text, the apostle Paul. He was a great
heart-enemy to Jesus Christ: and he was an enemy to Christ, if I may so say,
with a good conscience, according to the real light that the poor man’s blinded
conscience had: I verily thought with myself that I ought to do many things
contrary to the name of Jesus of Nazareth, Acts 26:9.—"I never heard a name that
I hated so much as the name of this Jesus of Nazareth; and I hated it from the
heart, and my conscience prompted me to it." When our Lord met him by the way,
Saul, Saul, why persecutest thou me? little did the poor man think Christ died
for him, and should be a blessed fountain of life to him.—A believer may be a
great enemy to the grace of God, before the grace of God makes him a believer.

2dly, It may not be denied but that a true believer may take in doctrines
contrary to the grace of Christ in their tendency, though he perceive it not. I
should be lothe to think that all these Galatians, that are here so sharply
reproved by the apostle Paul, were rotten-hearted people; there might be many
sincere people amongst them, imposed upon by the cunning of them that lay in
wait to deceive. There may be, through darkness, perplexed heads in many honest
hearts, about several points concerning the grace of God. It is not for us to
measure any body’s state according to the principles that they profess, unless
they be very bad.

3dly, It is not to be denied but that in a fit of temptation, even a true
believer may abuse the grace of God; he may turn it into wantonness, and may
grow light and vain, because of his mistaking the nature of the grace of God.
Several have done so, and God knows how to tame them that do so; and the
severest fatherly rebukes of the law are upon them that wax wanton because of
his kindness.—These things being premised, I would briefly shew how it is that a
good man cannot frustrate the grace of God.

(1.) Because good men are all grace’s captives. Every believer, as a believer,
and when he is made a believer, is made a captive of the grace of God. How are
men saved, think you? We cannot see which way they are saved; the word goeth
forth, and people hear it; but we do not know who gets good, and when they get
good by it. I will tell you when men are saved; when the grace of God comes and
lays hold of them, and claps hold of a poor sinner—"This man shall be my
captive, and I will save him."—All believers are captives to the grace of God,
and, therefore, they cannot frustrate the grace of God; they are all subdued by
this grace, and made willing in the day of his power, Psalms 110:3.

(2.) No believer can frustrate the grace of God, because he is dead to the law,
as the apostle’s word is in the context, Galatians 2:19. And there are two
things needful to make a man dead to the law;—to know the law, and to know
himself: and whosoever knows both these, is a man dead to the law. He that knows
the purity, and the spotlessness of the law of God, and he that knows his own
heart, and its vileness, this man will natively draw this conclusion. "Surely
this law can never do me any good—I can never fulfil it, and it can never save
me: if there be not another way of salvation than by the law, I am gone for
evermore." I through the law am dead to the law, saith the apostle; "I need no
more, to make me despair of life by the law, than to see the law: it commands
what I cannot do, it threatens what I cannot avoid nor bear; and therefore, I am
dead to the law, that I might live to God;"—"my life must come in another way
than by the law." So much shall serve for the opening of these truths. It would
now follow to make some Application; which I shall do in two things, respecting
all the doctrines that I have raised from this former part of the verse.—By
these doctrines here delivered by the apostle, you are called to try the
spirits, to try the doctrines you hear—and you are called to try your own state;
for every doctrine that is contrary to the grace of God is a doctrine that
Christians should hate. And your eternal state is to be determined by these
things—What are your heart-thoughts of the law of God?—What are your
heart-thoughts of the righteousness of Christ?—And what are your heart-thoughts
of the grace of God?—And every one that knows truly what his inward sense of
these things is, may soon come to some conclusion concerning his spiritual
state: but I shall speak more fully to these things the next opportunity.

SERMON IV

I do not frustrate the grace of God: for if righteousness come by the law, then
is Christ dead in vain. - Galatians 2:21 FROM this first argument of the apostle
for the justifying of a sinner through the righteousness of Christ, and not by
the righteousness of the law, I have raised, and opened, and spoke something to
four doctrines:—

1st, That the grace of God shines gloriously in the justifying of a sinner
through the righteousness of Christ.

2dly, That it is a dreadful sin to frustrate the grace of God.

3dly, That all who seek righteousness by the law, they do frustrate the grace of
God.

4thly, That no true sound believer can be guilty of this sin:—Frustrating the
grace of God is a sin that no believer can commit.

I would now come to make some application of these, which I mean to prosecute
from these two heads:—

I. To warn you to take heed and to try the spirits, as the apostle exhorts, 1
John 4:1 according to this doctrine.

II. Try your own state according to your heart-thoughts of this matter.

I. You are to try the spirits—you are to try the doctrines that you hear.—When
the greatest measure of the Holy Ghost was poured out upon the churches, and
when extraordinary officers were raised up amongst them, and in a time when some
of the apostles were living, by one of them was this exhortation given, 1 John
4:1. Beloved, believe not every spirit, but try the spirits whether they are of
God.—And it is very observable, that the scope of that text, that the apostle
there lays down, leads us plainly to the doctrine that I am upon, Believe not
every spirit, for there are many false spirits, and antichrists, that are gone
out into the world.—But you will say, How shall we know them? Saith the apostle,
ver. 3. Every spirit that confesseth not that Jesus Christ is come in the flesh,
is not of God: every spirit that confesseth that Jesus Christ is come in the
flesh is of God.—Now, by a very usual phrase, that was well understood then, and
is not hard to be known now, by spirit, doctrine is meant—every doctrine that
tends not this way is not of God. Aye, but you will say, Where are there any
that say Christ is not come in the flesh, save the Jews? The apostle seems to
make this a grand mark of antichrist. Now in antichrist’s kingdom (and that is a
fitter name for them than that of the church, for with the church they have
nothing to do) it is every where asserted, that Christ is come in the flesh; for
they have made a great part of their religion to consist in carnal, wicked
representations of Jesus Christ; they have made a goddess of his mother, and
they have made a puppet-show of his life and death, by their ridiculous
representations: aye, but the main thing that Christ came into the flesh for,
that is forgotten by them:—and of this the apostle speaks, ver. 10. He hath sent
his Son to be the propitiation for our sins. Christ’s business in this world was
to be made a sacrifice for sin: and they that do not hold him forth as a
sacrifice for sin, do, in effect, say he is not come in the flesh. Now,
concerning these doctrines that I would warn you against, I would branch them
forth into a few heads.

(1.) There are doctrines darkening the grace of God, and the righteousness of
Christ, that you should beware of. The gospel is called by the apostle, "the
gospel of the grace of God," twice in one discourse to the church at Ephesus,
3:2, 7.; and "the word of his grace," Acts 20:32. What judgment then should
Christians make of such men’s spirits, that are called ministers, and will be
called so, and yet you may hear them preach from one end of the year to another,
and never hear a word of the grace of God, or the righteousness of Christ?—if
they be sound in the faith, it is well; but the very concealing of these things
is a great sin, and a great snare to people; the very name of the gospel is "the
gospel of the grace of God:" it is miscalled by the name of "the gospel," if the
grace of God runs not through every vein of it.

(2.) There are doctrines perplexing the grace of God; they make it dark, and
they make it intricate: they perplex the doctrine with methods, and they perplex
people’s consciences with their doctrine. There is no church canon in all the
world that is much worth regarding, but that which we have in Acts 15.; for
those that were called by the name of General Councils, for the first three
hundred years after Christ, have many weaknesses and follies in them; and they
began to savour of a begun degeneracy, though in the main points of the truths
of the gospel they remained sound. In Acts 15:1 certain men that came down from
Judea had taken up this conceit, and taught the brethren, that except they were
circumcised after the law of Moses, they could not be saved. Observe where they
laid the stress of this thing, "except ye be circumcised after the law of Moses,
ye cannot be saved." You know very well, that the apostle Paul looked upon
circumcision as a very indifferent thing: sometimess, in his travels, he ordered
some to be circumcised, but at other times he would not; he looked upon it as a
matter of indifference, for the avoiding of scandals, and so the apostle
reckoned it no great matter: Circumcision is nothing, and uncircumcision is
nothing. Aye, but when once it came to be broached into a doctrine, and a
necessity laid upon it.—Except ye be circumcised after the law of Moses, ye
cannot be saved—let us see what this awful reverend assembly at Jerusalem say to
it; the apostles, and elders, and brethren, a blessed company they were, a
blessed church, worth all the churches in England, without any reflection. Ver.
24. Forasmuch as we have heard that certain which went out from us have troubled
you with words, subverting your souls, saying you must be circumcised, and keep
the law; to whom we gave no such commandment: they trouble you, and they pervert
your souls.—Sirs, There are four questions, that must always be preserved plain;
plainly delivered, and plainly known by all good men:—1st, What is that
righteousness in which a sinner can stand safe before God? The plain answer to
it is, That it is the righteousness of Christ only. 2dly, How come we by this
righteousness? The gospel answer is, By grace alone; it is given us as a free
gift, we do not buy it. 3dly, How are we possessed of this righteousness? By
faith alone; there is no putting on this raiment but by faith alone. 4thly, What
warrant hath a man to believe on Jesus Christ? The plain gospel answer is, Only
the promise of the gospel. And here are two things I would caution yon about;
and the most part of people’s mistakes lie about them. 1st, The law is no gospel
but as it leads to Christ; the law not leading to Christ is against the gospel,
and the gospel against the law; but the law leading to Christ serves the gospel,
and the gospel serves the law by fulfilling it. 2dly, The doctrine of holiness,
as it flows from Christ, is gospel; but the doctrine of holiness, without
Christ, is no gospel. To make this plain: Whosoever they be that teach people to
be holy, and tell them how they may be holy, and urge them very hard that they
must be very holy, for this end, that when they are holy they may believe on
Jesus Christ; these people pervert and perplex the gospel: but if people be
persuaded of the necessity of holiness for salvation, and that they must believe
on Jesus Christ that they may be holy, this is gospel.—That is the second thing,
Have a care of those doctrines that perplex and confound the truths of the
gospel.

(3.) There are mixing doctrines: they that would mix something with the grace of
God: the grace of God they will not disown; the righteousness of Christ they
will not deny, but they will put something in with them in the matter of
justification. Take heed of this matter; it is a shame that this should be
talked on as a matter of controversy; it is a point that every one’s conscience
should be fully satisfied in, as they expect salvation from the hand of God.
Indeed good men may jar and jangle about terms that neither of them well
understand; but when the matter comes to a particular person’s own case, there
should be a full satisfaction in this point—that the righteousness of Christ for
our justification must stand pure and unmixed. It is a corrupt thing to mix any
of the works of the law with the grace of God: and herein lay the error of the
Galatians; the grace of God, and the righteousness of Christ, they liked very
well; but they would join the law of Moses therewith. Let the law of Moses keep
its own place, and be the rule of our sanctification; but in our justification,
it hath no room at all: God never gave it any room there, and all they are fools
that do: it never served any man that man that way.

(4.) There are blaspheming doctrines, opposing and blaspheming the grace of God;
and the land is full of them. You may have heard of a sort of people, the
Socinians, and they are gross enemies to the grace of God. These strike at the
very root of the grace of God, and the righteousness of Christ. If Christ be not
the true God, how can he save a sinner? It is impossible that the righteousness
of a creature can atone for the unrighteousness of a creature. It is the Godhead
of Christ, that adds that infinite virtue to his sacrifice, that we are saved
by.—So much for this first exhortation, "Try the spirits."

2dly, I would exhort you to try your own state by this doctrine: I do not
frustrate the grace of God: and as this hath been handled, it calls you to try
yourselves about three things:—1st, What are your real thoughts of God’s law?
2dly, What are your real thoughts of Christ’s righteousness? 3dly, What are your
real thoughts of the grace of God? A little to each of these.

(1.) What are your real thoughts of God’s law?—And although you may think this a
remote-like mark, yet it is not so remote, but it comes near to the point:
judgment will be made of a man’s state before God, according to his real
thoughts of the law of God. Good men have always great and high thoughts of
God’s law, and they have low thoughts of themselves. Psal. 119:128. I esteem all
thy precepts concerning every thing to be right, and I hate every false way. The
law is holy, the commandment is holy, just, and good: the law is spiritual; but
I am carnal, sold under sin, Romans 7:12; Romans 7:14. But you will say, "Do not
every body think so of the law of God?" I answer, No. No natural man hath a good
thought of the law of God. Every corrupt, unrenewed man hath one of these three
thoughts concerning the law of God;—

[1.] The natural man thinks the law of God easy to be kept. It is a graceless
proverb that some people have in their mouths sometimes, and it flows from the
corruption of their hearts, "That it is an easier thing to please God than it is
to please man." Indeed, if they would take God’s way, it is an easy thing to get
his favour; but according to the sense that it is commonly spoken in, it is a
wicked saying, and flows from this wicked meaning—that the natural man thinks
the law of God easy to be kept; and thereupon the Scribes and Pharisees, (and so
do all that seek righteousness by the law), they expound the law of God so
largely that one would think any body might keep it. Therefore, when our Lord
hath a mind to break down this fortress of self-righteousness, he explains the
law of God in its true strictness. The Pharisees’ doctrine was, that nobody
broke the sixth commandment, but he that murdered a man—that no man broke the
seventh commandment, but he that committed adultery with his neighbour’s
wife—that nobody broke the ninth, but he that foreswore himself: and, indeed, if
this had been all the interpretation of the law of God, that part of it that
concerns our duty towards man had been no hard thing. Blessed be God, a great
many good people, and bad people too, have not been guilty of these gross
transgressions:—but when the spiritual meaning of the law comes to be
considered, who is innocent? I had not known lust, saith the apostle, unless the
law had said, Thou shalt not covet, Romans 7:7. "The commandment came to me in
another sense, with that brightness that soon convinced me of sin." This is the
first thought that people have of the law of God—that it is easy to be kept.

[2.] When they are beat from this, and they find the law of God to be so strict
a rule that it reaches to the word, and thoughts, and heart, to the least motion
either from within or without—then they begin to hope that the threatening will
not be fulfilled: if God gives so severe a law, that reaches to all, even to the
least sins, then they hope God will not punish every sin with the curse of the
law. The Lord, by Moses, warns the people of this, Deuteronomy 29:19. And it
come to pass, when he hears the words of this curse, that he shall bless himself
in his heart, saying, I shall have peace, though I walk in the imagination of my
own heart, to add drunkenness to thirst. The secure man is very unwilling to
take up the holiness and the strictness of the law of God as forbidding every
sin; but he is far more unwilling to believe that God means to execute the
threatened vengeance for these sins. And what sorry pleas have they? "God is
merciful." Aye, so he is, but not to them that despise his law. God is not
merciful to any law-breaker; but God is merciful in providing a law-keeper to
save us; but he hath no mercy for the law-breaker. If a man expects life by the
law, he must die by it.—"Aye, but Christ hath died for sinners;" and so he hath;
but Christ was sent to fulfil the law, and not to take it away. Christ came not
to make the law of God less strict in commanding than it was, nor less severe in
threatening; but Christ came to take both upon his own back: and all that
believe in him shall be saved from both. Christ took not away the law, but
fulfilled it; and it is the reckoning of that fulfilling of the law by Christ to
us, that is our salvation; and thus the righteousness of the law is fulfilled in
us. The righteousness of the law was fulfilled by Christ, and this is reckoned
to a believer; and so the righteousness of the law of God is fulfilled in him;
fulfilled by Christ, and so fulfilled in the believer in him. But now suppose
the light of the word drives a man from both these vain imaginations, and he
sees the law to be so holy that no man can escape its threatenings; when the
natural man is thus beat from these two, then,

[3.] He rises up in rebellion against the law, and blasphemes the law of God.
Sirs, there are a great many poor creatures that complain grievously that many
blasphemous thoughts follow them: I do believe that next unto the advantage that
Satan may have over some bad-tempered minds, and ill-disposed bodies, I am apt
to believe that the main root of all these blasphemies, is this point of
doctrine that I am upon. When the poor creature was secure, he thought he could
easily fulfil the law of God, or avoid the curse of it; but when he comes to see
both these to be in vain, then, unless grace subdues the man’s heart, it
naturally rises in rebellion against the law of God. "Why did God give such a
strict law, that nobody can keep, but every one must be destroyed by it?" These
very thoughts arose in Paul’s mind, Romans 7:13. Was then that which was good
made death to me? God forbid. The apostle Paul never knew himself to be a sinner
till the law came; and the more close the law came it slew him the more, and
quickened sin in him more. Now, how can any one think well of that law that
slays the sinner, and enlivens the sin? "God forbid, saith the apostle, that I
should say this was the end for which the law was made; but this was a blessed
end in Christ’s hand:" By the commandment, sin appeared to be exceeding sinful,
that Paul might see his exceeding need of a Saviour. And there are two things
that raise these rebellious thoughts against the law of God.

(1.) When clear light about the law shines upon the man’s conscience, then all
the Babel-building of their own works are thrown unto the ground: their praying,
reading, hearing, holiness, it is all thrown to the ground by the law of
God;—the law condemns them utterly in point of righteousness. The law indeed
commands them in point of practice, and it commends them as things pleasing to
God; but in point of righteousness before God, the law condemns them utterly,
the only language of the law is this, "Do all, and live; fail in the least, and
die:"—and thus the man sees all his own righteousness is gone. And how unwilling
are people to yield to this? What a great matter for is it a men to be able to
do so? When a poor awakened sinner, that never knew the grace of God, or the
righteousness of Christ, when he hath by the force of good education, or the
power of the word, been brought under some conviction of sin and duty, he then
sets about praying, and reading, and hearing, and reforming, and, it may be,
hath been doing something at this for several years; but in the mean time was an
utter stranger to Jesus Christ. Now what a great matter is it for a man to
forego all this, as if it had no worth in it? But why should not a man be
willing to part with it? I count it all but dross and dung, saith the apostle,
that I may win Christ, Php 3:8. This blasphemous frame is expressed in Ezekiel
33:10 and it hath reference to the point that I am upon: Therefore, O thou Son
of man, speak unto the house of Israel, Thus ye speak, saying, If our
transgressions and our sins be upon us, and we pine away in them, how should we
live? The meaning is this, "The Lord is here, by his severe prophet, plaguing us
with reproofs from the word of God for our sins, and the execution of God’s
threatenings are upon us in his judgments; now if we be sinners, and God deals
thus severely with us, what shall come on us?" Saith the Lord, ver. 11. "There
is a way of escape, Turn and live; but have a care you do not trust to your own
righteousness: for if you do, you are gone for good and all." Ver. 13. When I
say to the righteous, he shall surely live, if he trust to his own
righteousness, and commit iniquity, all his righteousness shall not be
remembered; but for his iniquity that he hath committed he shall die for it.

(2.) When the sinner once finds that he is forced to forego all that he hath got
already, he then also sees that there is no hopes for the time to come; that he
hath no hopes at all of a righteousness by the law; and this the poor sinner
reckons like the putting him into hell: he is as sorry to part with the rotten
props of his own righteousness, as if the taking it away was the casting him
into hell; when it is the only way to save him from it. No man can be a believer
on Jesus Christ, but he that despairs of righteousness by his own doings. This
is the first thing I would have you examine yourselves about, What are your
secret thoughts of the law of God? There is no righteousness can come by it; and
that is the excellency of the law; it is none of the law’s fault, but its glory,
that no righteousness can come by it: it is a rule of righteousness, but it is
no means to confer righteousness upon a sinner. The law can give eternal life to
a sinless man; but it can give no life to a sinner: If there had been a law that
could have given life, verily, saith the apostle, righteousness should have been
by the law, Galatians 3:21. "Righteousness should certainly have come that way."

2dly, Try what your thoughts are of the righteousness of Christ. By the
righteousness of Christ, I do not mean his divine excellency, as he is the Son
of God, equal with the Father; nor the excellency of the man Christ Jesus, on
whom the Spirit was poured forth without measure: but, I mean, that
righteousness that this God-man wrought out for us, as our Redeemer, for our
justification, by his life and death; this is called the righteousness of God,
Romans 10:3. And every one may know his state towards God by his thoughts of
this:—every despiser of it is a stranger to God, and every spiritual admirer of
it is a man acquainted with God.

[1.] The believer hath high and esteeming thoughts of it, as an only
righteousness, and as a very glorious one. Let us compare a little what
righteousnesses there are, have been, or can be. The first righteousness lasted
but a little while; that of the first Adam and Eve; it may be, it was not a day
old; however, it was a very short one. Now, there is no comparison between
Christ’s righteousness and this: it is true that this comes the nearest to it:
and the apostle Paul takes notice of this parallel, Romans 5. The first Adam
stood in the room of all his posterity, and they all stood in him, and with him
as long as he stood; and this was a pretty glorious obedience that the first man
performed, and if he had continued in it, the time of his trial, it was to have
been reckoned for the benefit of all his posterity; but it was but the
righteousness of a man; it was but the righteousness of a creature; it was a
righteousness that would have continued happiness, but it could bring no
happiness to them that had once lost it. If such a thing could have been
imaginable, that the first Adam had stood, and one of his posterity had fallen,
the first original righteousness would never have been able to have obtained
pardon for that sinning offspring of Adam. But the righteousness of our Lord
Jesus Christ is that which brings in a pardon, and a title to eternal life, to
them that had forfeited all. There is another righteousness, a little one,
hardly worth that name, that is performed by believers, in obedience to the holy
of God; but this comes no way near to it. If we may speak of the righteousness
of the law, that is in hell: There are some poor creatures that do not imagine
what hell is; they think it is the place that in all God’s creation may be best
spared: but let me tell you, hell is as useful a place as any;—it is there where
the righteousness of the law is proclaimed: every lash that is there given by
the justice of God to the damned, proclaims aloud the righteousness and the
holiness of the law. But I hope none will make any comparison between that
righteousness that the law squeezes from the damned by their punishment, and
that righteousness that the law found in Christ when it bruised him for our
iniquities.—Every believer hath high thoughts of this righteousness of Christ.

[2.] And not only so, but every believer hath venturing thoughts on this
righteousness of Christ: The man not only thinks highly of it, but he builds
upon it, and betakes himself to it. The righteousness of Christ is like a
curious ark or ship, whereby all that are embarked in it, shall be safely landed
in heaven. Now it signifies nothing for a poor man to stand upon the shore, and
to commend the ship, and say it is a brave vessel; he must get into it: if ever
he hath a mind to escape the destruction of the world, he must get into the ark,
Christ.—The apostle hath an elegant similitude, Hebrews 11:7. By faith Noah,
being warned of God of things not seen as yet, moved with fear, prepared an ark,
to the saving of his house; by which he condemned the world, and became heir of
the righteousness which is by faith. Pray observe; The state of Noah, and every
man’s state by nature are alike. God tells Noah, 120 years hence I will drown
this whole world; and not a man, nor beast, nor fowl of heaven, shall escape.
Sirs, it is not so long, by one half almost, to that time when we shall be all
in eternity! 120 years was but a small time to them, who lived 700 or 800 years.
We are just in the same case: warning is given us by the course of nature, and
by the word, that in a few years more we may be all turned out of this world:
and our dying is of equal importance, as to our eternal state, with Christ’s
coming; what difference is there if thou shouldest die this week, or if Christ
should come to judge the world this week? Thy eternal state is equally concerned
in both. Now, God tells Noah, "I have provided an ark for thee; I will drown the
whole world; but I will provide an ark for thee." But after the man had builded
it, he must get into it, or he could not be saved by it. Now, here comes in the
tidings of the gospel; we are not bid to prepare an ark, but we are told that
God hath already prepared an ark, his own Son, who was hewed and framed by the
justice of God, that he might be made a fit lodging for poor sinners. Now, the
work of all them that would be saved, is to get into Jesus Christy and to betake
themselves to this righteousness, and when they have done so, to rest quietly
there. But yet this righteousness of Christ, as much as it is, and should be,
spoken of in the preaching of the word, yet multitudes of professors never once
thought of it; they often think we must be holy, and that Turks understand as
well as you: But pray how do you think to come by your holiness? Without
righteousness? Never man shall be holy without the reckoning of Christ’s
righteousness to him; without which you can never partake of Christ’s spirit to
sanctify you. This seeking, and studying, and framing a holiness, without
employing Christ, doth these two things:—it dishonours Christ utterly:—and it
renders holiness altogether impossible. It is utterly impossible there should be
a spark of true holiness in that heart that is a stranger to faith in Christ
Jesus. Morality, and Pagan civility, there may be; but true gospel holiness is a
blessed consequence of faith in Jesus Christ.

3dly, Try your state by your thoughts of the grace of God:—what your thoughts of
God’s holy law are; and what your thoughts of your own righteousness are:—and
then what your thoughts of the grace of God are. And wheresoever the grace of
God is, there will be right thoughts of it framed in the heart; and they will be
many, and serious, and very deep, and reverent; for the matter is very great.
What greater thing can a man be exercised about than the grace of God towards
great sinners? Oh, what a weighty subject is this for meditation! and this I
dare say, that he that hath but few and mean thoughts about the grace of God,
never had one dram of the grace of God in himself: for all the grace that is in
believers is but as a little drop from this great fountain; and wherever it is
really communicated, the fountain from which it flows will be greatly
admired.—There are a few things concerning these thoughts that I would speak a
little to.

(1.) See that your thoughts of the law, and of the grace of God, and of the
righteousness of Christ, be such as are squared with the word of God:—we must
think of these things as God hath spoken of them in his word; and not frame
thoughts to ourselves, from our own imagination.—What saith the word of God
concerning the law, and the righteousness of Christ, and the grace of God
appearing therein?

(2.) Let your thoughts of these things be such as you have when you are nearest
to God.—Pray take heed to this: all that are Christians, understand a little of
this, what it is to be nearer to God one time than another. If you are true
Christians, you will know what this means; if you are not, this direction
belongs not to you. There are sometimes when believers are nearer to God than at
other times; and always, when a man is nearest to God, his thoughts of the
things of God are best:—he would be a happy Christian that could always retain
the same sentiments and sense of the things of God that he sometimes hath. When
a person is near to God, and he hath lifted up upon him the light of his
countenance; when the glory of God appears before the eyes of a man, what doth
the man then think of the holy law of God, of the righteousness of Christ, and
of the grace of God? Oh, there is nothing else that makes any considerable
appearance in the eyes of a man at that time. I am very well persuaded that the
most confident pleaders of the cause of self-righteousness, the men that plead
most for being justified by the righteousness of the law, if God would but speak
to them, and bring them near to himself, they would lay their hands upon their
mouths and speak no more. Behold I am vile, saith Job, what shall I answer thee?
I will lay my hand upon my mouth. Once have I spoken, but I will not answer;
yea, twice, but I will proceed no further. I have heard of thee by the hearing
of the ear, but now mine eye seeth thee, therefore I abhor myself, and repent in
dust and ashes, Job 40:4-5; Job 42:5-6—Labour, I say, to retain the same
impressions of these great things of God, that you had when you was nearest to
God.

(3.) Labour to have such thoughts of the law, of God, and the righteousness of
Christ, and the grace of God, as you find exercised souls have. Labour to
entertain the same thoughts of these things, as you find the generality of
exercised souls have. What a learned scholar saith of these things, is not so
much to the purpose; for they may mistake in many things; but what is the
current, general sense of all them on whose consciences God ever wrought; in
whose consciences there is any light? What is the general sense that they all
have of these things? Labour for that. Was there ever any Christian under the
hand of the Spirit of God, that had any difference in this point? Never one in
this world: they all forsake the law, and despair of life by it they all commend
the righteousness of Christ, and betake themselves to it: they all admire the
grace of God, and venture their all upon it. Whatsoever difference there may be
about this or the other ordinance, or in other lesser things, yet as to those
things, in which the very nature and heart of the new creature lies, there is no
scruple at all about them.

(4.) Labour for such thoughts of these things as you know you must have, and
will have when you come to die. Labour for such thoughts of the law of God, and
of the righteousness of Christ, and of the grace of God, as you will have when
you come to die. Dying thoughts are commonly the truest. When a man is launching
into eternity, when the man hath, as it were, put one foot off from the shore of
time, and is leaving this world—what a poor mean thing is this little cottage of
self-righteousness? It is as nothing in the man’s eyes; but that great palace of
the righteousness of Christ, and the great tenor of free grace, in bestowing it
on the unworthy—what a glorious thing doth it appear to be? Dying people do not
use to brag of their lives, and their great attainments: Lord Jesus, receive my
spirit, saith dying Stephen, Acts 7:59. "I am waiting for one good turn more
from Christ. Now, I am dying, Lord, take my soul." Although my house be not so
with God, saith dying David, yet he hath made with me an everlasting covenant,
ordered in all things, and sure: this is all my salvation, and all my desire, 2
Samuel 23:5.

(5.) Labour to have such thoughts of these things as all men will have, both
good and bad, both on the right hand and on the left hand of the Judge, at that
great day. The world will once be all of a mind, that is questionless; in the
main things all believers are of one mind now: and in the main things all
unbelievers are in one mind; and unbelievers reckon Christ crucified weakness
and foolishness: and all believers reckon him the wisdom and the power of God.
but when the last day comes, they will be all of one mind exactly, both good and
bad; they on the right hand, and they on the left hand too. If this question
were to go round to all the miserable assembly at the Judge’s left hand, What
think you of the law of God?—"Oh! it is a holy, powerful, dreadful law," would
they say. "We lie under it for evermore, and feel the lashes of it." What think
you of the righteousness of Christ? "It is a safe garment, happy they that are
clothed with it: we have refused it, and therefore we are destroyed." The
despised grace of God is there precious to them: we use to say, "Truth is the
daughter of time:" if I may reflect upon the words. "Truth is the daughter of
eternity;" and this day of eternity will bring forth truth to all men, as to
these three points:—The holiness of the law of God—The virtue of the
righteousness of Christ—and, The dominion of the grace of God. These are points
that all the damned in hell, and all the glorified in heaven, will eternally
have the same sentiments of; but with wonderful difference as to their share
therein. The damned hear nothing but the curse of the law: but it is the
happiness of the glorified in being delivered from it. Romans 5:21. That as sin
hath reigned unto death, so grace reigns through righteousness unto eternal life
by Jesus Christ our Lord. The words just going before are, (ver. 20.) Where sin
abounded, grace did much more abound. There are two great things that have
filled this world:—there were but two men in it that are worth talking of—the
first Adam and the second; and if you know these well, it is no great matter
what you are ignorant of. The first Adam is the law; the second Adam is the
gospel: to the former belongs hell; and to the latter heaven. Now, these two
great men brought in two great things:—the first man brought in that woeful
thing we call sin; and the second man brought in that brave thing we call grace;
and both these are great principles: sin reigns, and all that it reigns over it
destroys; it reigns unto death: and grace reigns, and all it reigns over it
saves; Grace reigns unto eternal life, through righteousness, by Jesus Christ
our Lord.

SERMON V If righteousness come by the law, then Christ is dead in vain.
Galatians 2:21 [Latter Clause.]

I DO not frustrate the grace of God; for if righteousness come by the law, then
is Christ dead in vain. You have heard of the connection of this verse with the
preceding part of the chapter: and of its relation to the scope of the apostle,
and to that point of gospel doctrine that he is there proving; and that is, That
a man is not justified by the law, but by Christ, or by faith in him. And this
verse contains two arguments, the first of which I have already spoken to, and
finished. In he former part of the words, I do not frustrate the grace of God,
would the apostle say, "If I seek righteousness by the works of the law, I
should frustrate the grace of God;" and from this I have spoken at some length
to four points of doctrine.

1st, The grace of God shines gloriously in justifying a sinner by faith in Jesus
Christ.

2dly, That it is a horrible sin to frustrate the grace of God.

3dly, That all who seek to be justified by the law, do frusfrate the grace of
God.

4thly, This is a sin that no godly man, no sound believer, can be guilty of;—and
this I observed from the apostle’s saying, I do not frustrate the grace of God.
And this was spoken by him as he was a believer, and not as an extraordinary
officer of the church.

I am now to enter upon the apostle’s second argument, in the latter part of the
words, For if righteousness come by the law, then Christ is dead in vain. You
may see, by the different character, that the word come, is there added by our
translators, to make the sense more smooth: according to the running of the word
in the original, it is, If righteousness by the law, the Christ is dead in
vain.—"If it be by the law, if it come by the law, then Christ is dead in vain."
There are implied, and contained in these words two negatives, and two
positives; and I would speak a little to each. The two negatives are these:—

I. That the righteousness that justifies a sinner comes not by the law.

II. That Christ died not in rain. The two positives that are contained in the
words are these:—

I. That if righteousness came by the law, then Christ died in vain.

II. That it is a horrible sin to make Christ’s death to be in vain. And how a
sinner can be guilty of it, you shall hear.

I. The first negative in the text is, That righteousness comes not by the law;
and this is implied, when the apostle speaks of it, as a principle from whence
so absurd a conclusion would follow: it is plainly intimated that righteousness
comes not by the law, because the apostle saith, if it did do so, Christ was
dead in vain.

I would speak a little to this—that the righteousness of a sinner for
justification before God, comes not by the law. There is nothing that a man doth
according to the law, there is nothing that a man suffers according to the law,
that can be his righteousness before God; and there is something of both these
attempted by men, but both in vain. This I would prove, that no sinner can have
righteousness by the law.

(1.) The law discovers sin, and that is the apostle’s argument, Romans 3:20.
Therefore by the deeds of the law shall no flesh be justified in his sight; for
by the law is the knowledge of sin. There is no sin in the law; but the
knowledge of sin by the law, is the knowledge of a contrary by its contrary. The
law is perfectly holy; but this strict rule discovers the crookedness that is in
man’s heart. By the law is the knowledge of sin, Galatians 3:11. But that no man
is justified by the law in the sight of God, it is evident, for the just shall
live by faith: It was evident to Paul, and it is evident to believers, but it
can never be evident to an unbeliever, that no man is justified by the law, or
by the works of it.

(2.) No man can be justified by the law, because the law condemns every sin, and
every sinner for every sin. The law of God is so strict, that it condemns every
sin. Now, that which condemns, cannot justify; for these two are contrary,
Galatians 3:10. As many as are of the works of the law, are under the curse. The
apostle Paul was a bold divine, he spoke the truth of God boldly, and cared not
what men thought of it. Had the apostle said, "As many as break the law, are
under the curse," we would have thought that pretty tolerable; but saith he, As
many as are of the works of the law, are under the curse. Why so? Because their
works are not perfect: for it is written, saith the apostle, Cursed is every one
that continueth not in all things which are written in the book of the law to do
them. The law curseth every one that cannot fulfil it: if a man could fulfil the
whole law of God, and transgress but in one point, yet that one sin would be
condemned by the law, and the sinner for it.

(3.) No man can be justified by the works of the law, because every man is a
sinner. Romans 3:19-20. What things soever the law saith, it saith to them that
are under the law, that every mouth may be stopped, and that all the world may
become guilty before God: therefore by the deeds of the law shall no flesh he
justified in the sight of God; for by the law is the knowledge of sin. The
question that the apostle is there upon, is on this point, that is so great a
point in the Christian religion: How shall a sinner be justified before God? It
is not how a holy man may be justified;—it is not how a man that never sinned
may be justified: but it is, How shall a sinner be justified? A man that is
flesh be justified? Now, saith the apostle, there no flesh justified in the
sight of God.

(4.) The law knows no mercy. Mercy and grace belong to another court than the
law: The law came by Moses: but grace and truth came by Jesus Christ, John 1:17.
Condemnation for sin belongs to the law, but justification from sin belongs to
the gospel. The law hath nothing to do with the one, and the gospel hath nothing
to do with the other. The law hath nothing to do to condemn them that the gospel
absolves. But you will say, "Is not this a great fault in the law, that it
cannot justify a man?" The apostle speaks some way like this in Hebrews 7:18-19.
Though I do believe that the apostle there rather means the Old Testament
dispensation, than this law, in its more general comprehensive sense, that I am
now speaking of; For there is verily a disannulling of the commandment going
before, for the weakness and unprofitableness thereof; for the law made nothing
perfect, but the bringing in of a better hope did; by the which we draw nigh to
God. This is a common thought arising in the hearts of men, "Is it not a fault
in the law, that it cannot justify a man? Is it not a fault that the law can
send men to hell, but not bring them to heaven?" I answer, No: It is the
excellency of the law; not its fault, but its glory; for let us consider a
little what the law doth about righteousness.

[1.] The law discovers and reveals a perfect righteousness; there is no surer,
no better rule of righteousness in this world, than the holy law of God:
therefore, when our Lord is dealing with a poor carnal legalist, a puffed-up
young man, that came to him in great haste; with great zeal, running to him,
like a man that would be in heaven before any body else, Good master, what good
thing shall I do to inherit eternal life? saith our Lord, "You know, no man can
come to heaven, but he that is perfectly righteous; now the only rule of perfect
righteousness is the law of God: and, seeing thou art in the vein for doing,"
keep the commandments. The poor man, not knowing his own heart, nor the breadth
of God’s law, replies, All these things have I kept from my youth up. Saith our
Lord, "I will prove thee a breaker of the law, and a gross one too;" Go and sell
all that thou hast, and give to the poor; and follow me, and thou shalt have
treasures in heaven. Not that a title to eternal life comes to any man by giving
his estate to the poor; but our Lord hereby discovers the rottenness of the poor
self-justiciary’s heart, that the man quickly, before all the company,
discovered that his estate was more valuable to him than eternal life. Our Lord
would have him give an evident proof, that his heart was disengaged from the
world, and then follow him, and he should be saved; but he went away sorrowful,
for he had great possessions, Matthew 19:16, &c. There is a perfect rule of
righteousness in the law of God, for the most perfect creature that ever was;
for sinless Adam in his state of innocency. The law of God is perfect: so it is
often called in the word of God.

[2.] This righteousness that the law of God discovers, it also commands by its
authority: all manner of righteousness is commanded by the law of God.

[3.] All sin is threatened by the law of God; yea, the want of this
righteousness which it commands, is threatened by the law.

[4.] By the law the promise of eternal life is made to the righteous; for the
law of God, completely considered, hath the promise of eternal life to all the
obeyers of it: but never man shall reach it, because the righteousness of the
law is impracticable: it requires that righteousness that no man can perform;
and, therefore, what it promises no man can attain to. This the apostle calls
the impossibility of the law: so it is in the original; we read it, What the law
could not do, in that it was weak through the flesh, Romans 8:3. The true reason
why the law cannot give life, is because of the flesh of them that are under it:
no man can fulfil the righteousness of the law, and, therefore, no man can
attain to life by the law.—So much for the first negative implied here, That no
righteousness can come by the works of the law.

II. The other negative is this, That Christ died not in vain. Now, this word, in
vain, respects two things:—1st, That is said to be done in vain, which is
needless. 2dly, That is said to be in vain, that is unprofitably done. Now,
neither of these can be said of the death of Christ: there was great need of his
dying, and great good came by his dying, and, therefore, he died not in vain.

(1.) There was great need of Christ’s dying, and that upon manifold respects; I
will name a few.

[1.] In regard of the decree of God, there was a necessity of his dying; and
this our Lord had in his eye, when he was come just upon the borders of dying,
John 12:27. Now is my soul troubled, What shall I say? Father, save me from this
hour; but for this cause came I unto this hour; where our Lord hath respect to
the necessity of his dying, upon the account of the divine appointment.

[2.] It was necessary upon the account of the covenant between the Father and
the Son: Christ promised to die, and, therefore, he must be as good as his
word:—A body thou hast prepared me; then said I, Lo, I come, (in the volume of
the book it is written of me) to do thy will, O God. And what was that will of
God? Dying was his will, and the blessed consequences of it. Hebrews 10:5;
Hebrews 10:7.

[3.] It was needful upon the account of the scriptures: and this our Lord
insists on frequently. The scriptures of the Old Testament foretold Christ’s
death: there were many predictions and prophecies of it; many types and shadows
of it; therefore our Lord tells his disciples, Luke 24:44. These are the words
that I spake unto you, whilst I was yet with you, that all things must be
fulfilled, which are written in the law of Moses, and in the prophets, and in
the Psalms, concerning me. And again, ver. 46. Thus is is written, and thus it
behoved Christ to suffer, and to rise from the dead the third day. There was a
necessity of it for the fulfilling of the scriptures, and, therefore, our Lord
rebuked Peter, when he offered to make a defence for his master: How then shall
the scriptures be fulfilled, that thus it must be? Matthew 26:54. "Put up thy
sword, man, this is no place for that work: the scriptures are fulfilling."

[4.] There was a necessity of Christ’s death for the salvation of his people.
Their justification, and their salvation, were only brought about by the death
of Jesus Christ.

II. And that leads me to the second head—Christ’s death was not in vain: for
there was great fruit and profit by it.

[1.] It brought in an everlasting righteousness, which should stand accepted
before God: this is what our Lord wrought out by his death, foretold by the
prophet Daniel, chap. 9:24. To bring in everlasting righteousness.

[2.] There was not only a righteousness brought in, but by Christ’s death there
was a purchase made; a purchase of grace and glory for his people. The death of
our Lord Jesus Christ purchased great things for us, even all things that we
enjoy. It did not indeed purchase the covenant of grace; for the covenant of
grace sent Christ; but yet it purchased all the blessings of the covenant; for
the grand condition of that covenant was, that Christ must buy all the good
things contained in it by the price of his own blood.

[3.] Christ died not in vain, for his blood confirmed and Sealed the charter:
This is my blood of the New Testament, which is shed for many, for the remission
of sins, drink ye all of it, Matthew 26:27-28. Christ’s death confirmed the
covenant, and made it a Testament, Hebrews 9:15; Hebrews 9:20.

[4.] Christ’s death was not in vain, but for great profit: for thereby a way to
heaven was made plain to believers, a patent way to heaven. How blessedly doth
the apostle speak of this, Hebrews 10:19-20. Having therefore, brethren,
boldness to enter into the holiest by the blood of Jesus: by a new and living
way which he hath consecrated for us, through the vail, that is to say, his
flesh.—The meaning is, his flesh rent; the consecrating of the way, was by
rending the flesh of Jesus Christ.—The righteousness that justifies us—the
blessings that make us happy—the covenant that secures them—and the way to
heaven, are all by the death of Jesus Christ:—and they are strangers to all
these things, who do not know that their way to them, lies through this vail of
the slain Son of God.—So much for the two negatives.

2dly, I am now to speak to the two positives in the words.

(1.) That if righteousness comes by the law, then is Christ dead in vain. I have
told you that righteousness comes not by the law, and that Christ did not die in
vain. Now, the apostle joins them together, and shews what a strange aspect they
have one upon another. If righteousness come by the law, then Christ is dead in
vain. This is an inference that will necessarily follow, If righteousness comes
by the law, then Christ died in vain, to work out righteousness:—if
righteousness comes by the law, Christ’s death was in vain in the main end of
it, viz. to work out righteousness.—My friends, I would have you consider this
with yourselves, and this one thought may serve to rectify many mistakes:—Our
Lord Jesus Christ did not die to make hard things easy, to make a hard way to
heaven easy; but Christ died to make impossible things certain. He did not die
to make it more easy to get to heaven than it was before; but he died to make
certain a way to heaven, that was impossible before. Romans 8:3. What the law
could not do, in that it was weak through the flesh, God, sending his own Son in
the likeness of sinful flesh, and for sin condemned sin in the flesh:—and again,
Galatians 3:21. If there had been a law that could have given righteousness,
verily righteousness had been by the law. But because there was no law that
could give righteousness to man, therefore Christ came to bring about that which
was altogether impossible. How unworthily do they think of Jesus Christ, and the
grand concern of his death, that look upon it only as purchasing a new law,
whereby men might come to heaven on easier terms than they could by the old!
Christ came to purchase a new way to heaven: a way that none could make but he:
a way without which none could ever have come to heaven:—and really (though I
acknowledge that about things unrevealed, and about the secret things of God,
men should be sober) that notion of the possibility of the salvation of the
Heathen, that never heard of Jesus Christ, is condemned in this text. If a
Pagan, that never heard of Christ, may be saved, then is Christ dead in vain. If
the end that Christ died for, can be reached any other way, then certainly
Christ died in vain. If the righteousness that Christ died for, could have been
attained any other way; if the fulfilling of the law, that Christ underwent, in
order to this righteousness; if these could have been done any other way, Christ
died in vain. But these things are not so.

(2.) The second positive is, That making Christ’s death to be in vain, is a
horrible sin.—The apostle is here arguing from absurdities; and he argues from
two of the greatest that can enter into the minds of men.—"If you seek
righteousness by the law, your frustrate the grace of God, and what a wretched
creature is that!—If you seek righteousness by the law, you make Christ’s death
in vain; and can you do any thing worse, than to kick against the grace of God,
and to make the death of Christ in vain?" These sins are very great. But you
will say, Can any man make Christ’s death in vain? No. No man, nor any devil
neither, nor all the devils together, can frustrate the virtue of Christ’s
death; it is above the reach of hell and earth. The devil, and the wicked world,
thought to make Christ’s life in vain, by putting him to death; to put an end to
his doctrine, and life, and disciples, by killing him; and to put an end to all,
by keeping him in the grave: but to make Christ’s death in vain, is utterly
impossible: it is so certain, so reverend a transaction of Divine Providence,
contrived in so much wisdom, that its end must necessarily be reached. But,
though no man can make Christ’s death to be in vain really—yet,

[1.] A man may make it in vain to himself; he may reduce himself into the same
case as if Christ had never died. Behold, I Paul, say unto you, that if you be
circumcised, Christ shall profit you nothing, Galatians 5:2. A strange word!
Christ shall profit you nothing!—Was the apostle Paul a man that preached an
unprofitable Christ? No: but You render him vain, if you seek righteousness by
the law. Ver. 4. Christ is become of no effect to you; whosoever is justified by
the law, is fallen from grace. A justified man by the law, there never was in
this world: but the apostle speaks of it here as supposing the best; supposing
they had got all that they could have devised, for their justification by the
law; supposing that they had obeyed the law more perfectly than any sinner ever
had done, saith the apostle, "This is all the benefit you would reap by it,
Christ’s righteousness would be of no effect to you."—A man makes Christ’s death
to be in vain to himself, when he doth not lay hold of its power, and virtue by
faith.

[2.] A man makes Christ’s death to be in vain, by doing all that he can to make
it so; though he doth not do so in fact. And you will find this the rule of
God’s dealing; he measures men’s wickedness, and judges of their actions, by the
native design of them; though they never reach it. In all acts of dishonouring
God, and rebellion against him, God deals with men according to their sinful
intentions, in these sins, though they fall far short of taking effect. A
sinner, by his self-righteousness, cannot make Christ’s death to be in vain; but
he doth all that he can to make it so: and this is what the apostle means here
when he saith, If righteousness come by the law, then Christ is dead in vain.
"You do all that you can to make Christ’s death in vain."

I should now come to speak something of the greatness of this sin, of making
Christ’s death in vain; of entertaining any principles or practices, that have a
tendency that way. But I cannot enter upon this now.

SERMON VI If righteousness come by the law, then Christ is dead in vain. -
Galatians 2:21 [Latter Clause.]

I DO not frustrate the grace of God, for if righteousness come by the law, then
Christ is dead in vain. The most sacred things revealed to us in the word of
God, are these two—the grace of God—and the death of Christ; and they are joined
close together; they are two things that all who have a mind to be saved must
constantly have in their eye;—the grace of God—and the death of Christ: and yet
there are not a few that despise both; that frustrate the one, and make the
other in vain: and this charge the apostle lays upon an error, that he is
reproving the Galatian churches for, and that was their seeking righteousness by
the law, and the works of it. I have spoken unto these words, as containing two
strong arguments against seeking of righteousness by the works of the law.

1st, That thereby the grace of God is frustrated. 2dly, That thereby Christ’s
death is made to be in vain;—as far as the wickedness of man can do the one or
the other.

Upon this second argument I was the last time, and spoke something to four notes
that I drew from it; two of them negatives, and two of them positives.

1st, That there is no righteousness, for the justifying a sinner, that can come
by the law. Never man got to heaven by the law: never a man got to heaven by his
own good doings. All go to hell for their own evil doings; but no man, since sin
came into the world, ever went to heaven by his own good doings. That I proved.

2dly, The other negative contained here is, That Christ hath not died in
vain:—for the apostle doth certainly imply that he did not die in vain, when he
aggravates the sin of seeking righteousness by the law, as inferring so horrible
an absurdity; for he is pointing forth the heinousness of this sin in very
dreadful colours, on purpose to make it hated. The two positive truths contained
here are these:—

(1.) If there was any righteousness could come by the law, Christ’s death would
be in vain. Christ had died in vain, if any man could have stood accepted before
God, without the virtue of his death. The virtue of Christ’s death, was of
efficacy for the rendering men accepted before God, even before he came into the
world. The fathers, that died before Christ came, were saved by the same faith,
that believers on Christ were saved by, after he came. So saith the apostle,
Acts 15:11. But we believe, that through the grace of our Lord Jesus Christ, we
shall be saved, even as they; comparing the Old Testament and the New Testament
dispensation together.

(2.) The second positive was this, That making Christ’s death to be in vain, was
a great and horrible sin. I told you, it was impossible to make it vain really,
or to hinder any of its excellent fruits. As no man could hinder the solid
causes of it, so no man can hinder the strong fruit of it:—the fruit of the
death of Christ is quite out of the reach of men or devils. When our Lord was in
his humbled state, the devil could, upon permission, carry his body up to the
pinnacle of the temple: but he had no power to hurt him. When he was in this
world, one wicked disciple betrayed him, and the rest cowardly forsook him; his
enemies prevailed against him in the hour and power of darkness, and took away
his life; but for the fruit and virtue of his death, that is lodged higher than
man can reach: yet men may make Christ’s death to be in vain.

1st, To themselves.—A poor creature, that hath not faith in Christ, gets no more
good of him, than if Christ had never died, or if Christ’s death had been in
vain; than if he had never died, or had died to no purpose.

2dly, God will always reckon with men according to their design in sinning. All
sin is a breaking of God’s law; but yet God’s law will not be broken, but will
break all the breakers of it:—sin is counted, and charged as a dishonouring of
God; and yet the Lord’s honour is advanced in the ruin of the sinner.

I proceed now to shew you the dreadfulness of this sin, of doing any thing that
hath a tendency to the making Christ’s death to be in vain. I would, 1st,
aggravate this sin in its just measures; and, 2dly, come to the Application, and
shew how common a sin this is.—It is a great sin to make Christ’s death in vain,
in the way wherein it is practicable; and in that sense that the apostle here
means.

1st, Let us consider God; whensoever we are to take the just measure of any sin,
we are to take it with respect to God. This is the grand aggravation of all sin,
that it is against God. When David is confessing, with deep remorse, his vile
sins of adultery and murder, which were sins against his neighbour; Against
thee, thee only, have I sinned, saith he, and done this evil in thy sight, Psal.
51:4. Now let us consider what this sin doth with respect to God;—and here we
must take up some account of God, according to the gospel revelation of him: for
as Jesus Christ is not revealed by the law, so neither is the sin of rendering
his death to be in vain, aggravated by the law, as it is by the discoveries made
of God in the gospel. It is a sin against God the Father, and against God the
Son, and against God the Holy Ghost.

(1.) To make this sin appear in its greatness, first, it is against God the
Father woefully. The greatest contrivance that ever the infinitely wise God had,
for the glory of his name, was the working out of eternal redemption, by the
death of his own Son, for a company of lost sinners. This is the chief of the
ways of God: all things revealed of him, and of his counsel, and of his purpose,
and of his actions, are all but low, in regard of this; all others are
subservient to this act of Divine Providence: this is the chief of the ways of
God. Let us see what treasures of his glory are concerned therein.

[1.] There is infinite wisdom in contriving a way, that the understanding of
angels and men could not find out, and when it is revealed, it cannot be fully
known. It is said concerning the angels, that they desire to pry into those
things; into those things that the Spirit reveals, concerning the sufferings of
Christ, and the glory that should follow, 1 Peter 1:11-12. Now, if the glorified
angels in heaven be students of Jesus Christ, and of the glory of his
sufferings, and of the glory that was the fruit thereof, how much more should
men do so! There is a manifold wisdom of God that shines therein, and is
perceived by, and made known to them. Ephesians 3:10. To the intent that now
unto the principalities and powers in heavenly places, might be made known, by
the church, the manifold wisdom of God, according to his eternal purpose, which
he purposed in Christ Jesus our Lord. Now, where the wisdom of God is so much
concerned, judge you what a provocation it must needs be, when foolish man does
all that may be to defeat this wisdom. Christ as crucified, is called the wisdom
of God, and power of God: but unto poor ignorant man he is foolishness and
weakness, 1 Corinthians 1:23-24.

[2.] In this way of saving us by the death of Christ, there is the great grace,
and mercy of God, that he would magnify. Now, what a great sin must it be to
count all this in vain? God so loved the world, that he gave his only begotten
Son, that whosoever believeth on him, should not perish, but should have
everlasting life, John 3:16. God commendeth his love to us, in that whilst we
were yet sinners, Christ died for us, Romans 5:8. And shall this love be so far
despised, as that a man shall endeavour to make it be in vain?

[3.] This is a contrivance, also, for the magnifying the holy law of God. The
Lord is so zealous for his law, that he will part with it for no man’s sake. He
will not abate an ace of the rigour of his law, for the saving of the world: but
he hath found out a way to give the law all its due, and yet to give the poor
sinner all that he needs. This is marvellous the law gets all the righteousness
it demands, and the sinner gets all the justification he needs: the law shall be
honoured, and justice shall be satisfied, and the sinner shall be saved, and not
destroyed: God is just, and the justifier of him that believes in Jesus Christ,
Romans 3:26.

(2.) This sin is also aggravated, as it is against God the Son. Let us consider
what Christ’s death was; it was the greatest concernment of a divine person. It
was a great deal better to say, all the martyrs died in vain: it were a far less
sin to say, as the ungodly world doth, "That they threw away their lives, with
their folly and preciseness, when they might have saved them with a word, or a
bow, or a cringe, to the idols of the nations." It were a great sin to say so
you know how the apostle aggravates this as a great absurdity, as to the
doctrine of the resurrection: Then they also that are fallen asleep in Christ
are perished, 1 Corinthians 15:18. But that was a small matter, in regard of
making Christ’s death to be in vain, which was a special concern of a divine
person. The blood shed, was the blood of God, Acts 20:28. And can God’s blood be
shed in vain? It was the lowest step, and the crowning act of Christ’s
sufferings: all that went before would not serve; the low estate he was born in,
and the manifold afflictions he lived in; his being seized on in the night with
soldiers, and lanterns, as a thief; his being bound, his being scourged, his
being nailed to the cross in torment—this will not do neither. The crowning, and
saving act of our Lord Jesus Christ was his dying. It was also the grand pledge
of our Lord’s love, the great discovery, the great proof of his love to his
people. He loved his church, and gave himself for it, Ephesians 5:25. He loved
us, and washed us from our sins in his own blood, Revelation 1:5. Greater love
hath no man than this, that a man lay down his life for his friend, i. e. "A
greater testimony of love than this can no man give, than to part with his life
for them that he loves," John 15:13. Now, judge you, what a great sin it must
needs be for a man to lay an imputation of vanity, and unprofitableness, on this
great pledge of the love of our Lord Jesus Christ, to say he died in vain?

(3.) This sin of charging Christ’s death to be in vain, is a sin against the
Holy Ghost; it is sinning against the Holy Ghost. We find concerning the Holy
Ghost, that he framed that body that our Lord lived in, and died in; he was
conceived of the Holy Ghost, Matthew 1:20. Next, Christ was anointed by the
Spirit without measure:—-which was our Lord’s text at Nazareth. The Spirit of
the Lord is upon me, because he hath anointed me to preach the gospel to the
poor, Luke 4:18.—The Spirit of the Lord is upon me. The Holy Ghost did assist
him, and witness to him, in his death and at his resurrection. And therefore,
when Stephen was preaching Christ, to Christ’s murderers, he aggravates their
sin by this, Ye stiff-necked, and uncircumcised in heart and ears, ye do always
resist the Holy Ghost; as your fathers did, so do ye. Especially, this sin is
greatest when the Holy Ghost is convicting men, by the law, of their vileness;
and convincing men, by the gospel, of the relief that is offered by Christ
Jesus:—and a great many struggle against the Spirit of God in both these cases.
It is a long while before the sinner yields to the conviction of the Spirit,
that all things are naught within, and that there is nothing right in them; and
it is as long, many times, before they yield to the Holy Ghost, in venturing
their souls on Christ as a sufficient Saviour.—And thus you see how this sin is
aggravated, as being against God the Father, God the Son, and God the Holy
Ghost. But to come a little lower.

(2.) This sin of making Christ’s death to be in vain, is a dreadful sin against
others also. It is a sin against sinners—and against believers also. It is so
far a sin against others, that every unbeliever, every stubborn refuser of life
and salvation by Christ’s death, doth, in a manner, teach all others to run on
in the same way of destruction that he takes:—He that saith Christ died in vain,
doth in a manner cut the throats of the whole world; for all that are saved,
must be saved by the virtue of his death. It is also a great sin against
believers. The apostle aggravates this in the case of scandal; and the scandal
that the apostle there speaks of, was in the untender use of Christian liberty.
You sin against Christ, and then you, also, cause your weak brother to perish,
for whom Christ died, 1 Corinthians 8:11-12. The word [perish] there, might well
have been rendered in another English word that is less offensive: "Through thy
knowledge shall the weak brother perish, or rather, stumble and fall, for whom
Christ died for when you sin so against the brethren, and wound their weak
conscience, you sin against Christ."—Now, the thing that I drive at is this; If
the apostle thus aggravates the untender use of Christian liberty, without a due
regard to the weakness of other Christians, that may be overthrown and hurt
thereby, how much more must this sin be aggravated, of endeavouring to make
Christ’s death to be in vain? For,

[1.] This strikes at the foundation of the Christian’s faith: for if a man hath
any faith at all, it must be built on Christ’s death; that you will make no
question of: that faith which is not built on a dying Christ, is but a perilous
dream, God awaken all from it that are in it! When the apostle is placing the
foundation of his confidence, in that song of triumph, Romans 8:33-34 the very
first word of it is, Who shall lay any thing to the charge of God’s elect? it is
Christ that died.

[2.] This sin strikes against the foundation of all the Christian’s peace and
comfort. Not only is the believer’s state secured by his faith in Jesus Christ;
but his quiet, and the calm of his conscience, are maintained also the same way.
If the virtue of the death of Christ be taken away, all the joy of believers
goes with it: for it stands only in this. The death of Christ is of eternal
virtue and value, and, therefore, the believers joy springs up perpetually.

[3.] This sin strikes against all the praises of the saints on earth, and of the
glorified in heaven. To make Christ’s death in vain, would drown all the music
both of heaven and earth. No believer here could give any praise; and there
would be no praises there. The song of Moses and the Lamb rises from this—the
Lamb was slain; Worthy is the Lamb, that was slain, to receive power, and
riches, and wisdom, and strength, and honour, and glory, and blessing,
Revelation 5:12. They sing that praise eternally, because they eternally feel
the virtue of his blood.

APPLICATION. I come now to make some improvement of this point.—If it be so
dreadful a sin to make the death of Christ to be in vain, How fearful a thing is
it, that yet this sin is so common? I know multitudes think themselves as free
from it, as the Galatians, to whom Paul wrote, thought themselves free from the
error he charges them with: but men’s imaginations are no proof of their
innocency. It is here charged upon them that they were guilty of it; otherwise
they would not thus have been charged, by the Holy Ghost, with the sin of making
Christ’s death to be in vain, as much as man can do, and as to themselves. I
will instance in a few things, as proofs of this.

1st, To begin with that instance in the text, of seeking righteousness by the
law:—Whosoever they be that seek righteousness by the law, these men make
Christ’s death to be in vain. If they do so, Christ is become of no effect to
them; Christ profits them nothing, Galatians 5:2; Galatians 5:4. "But who are
these," say you, "that seek righteousness by the law?" I might answer this
question with another, Who doth not? Every body doth, in one measure or another.
Seeking righteousness by the law, is when a poor sinner thinks he can be able,
some time or another, to do that which God will be gracious to him for: whether
it be a work of the law, or a work of the gospel, it is all one for that: when a
man thinks to do that for which God will accept him as a righteous man, and
account him no more a sinner—this is one that makes Christ’s death to be in
vain: for if it were possible that any man could be righteous before God, by any
thing that he could do, saith the apostle, Christ is dead in vain.

2dly, All apostates from the Christian profession are chargeable with this sin
of making Christ’s death to be in vain; and there are not a few of them in the
age we live in. They are so dreadfully painted forth in the word of God, that,
if I may so say, their very picture hath scared many an honest heart; many
honest-hearted believers have been scared dreadfully with seeing the picture of
these apostates. Hebrews 6:6 it is said, They crucify to themselves the Son of
God afresh, and put him to open shame, Hebrews 10:29. Of how much sorer
punishment, suppose ye, shall he be thought worthy, who hath trodden under foot
the Son of God, and hath counted the blood of the covenant, wherewith he was
sanctified, an unholy thing, and hath done despite to the Spirit of grace? These
persons once made a profession that there was virtue in the blood of Christ; but
now they are come to renounce it.—I am truly afraid of this thing; it hath often
come in my mind: we have a generation amongst us, that are plagues come from
hell; men called DEISTS, which is nothing else but a new court word for an
Atheist: and they that are called Socinians, which is only a more civil word for
a Turk; people who do not believe that Jesus Christ is the Son of God, but only
a good man that died at Jerusalem. They believe not that Christ died for any
other ends than to testify the truth of his doctrine, and to set us an example
to suffer patiently for the truth. My thoughts are not only about the horror of
this heresy, that all should tremble at; but my real jealousy is, that there are
amongst them not a few that have sinned the sin against the Holy Ghost; that
have come up to blaspheming the Spirit of God, and the blood of the Everlasting
Covenant, shed by the Son of God. The Spirit of God hath written their doom, and
let the saints wait in fear and patience, till God execute it: for execute it he
will, were their quality ever so high, their number ever so great, their wisdom
and power ever so strong. They are combined against the Son of God, and he will
be avenged upon them; and let the faith and prayer of the saints hasten it.

3dly, All that seek not righteousness, and eternal life, through Jesus Christ,
and his death, they are guilty of this sin, of thinking, and counting that
Christ died in vain. All that do not seek eternal life by Christ, are guilty of
this sin. And how many such poor creatures are there, that for as often as they
have read the Bible, and for as often as they have heard the gospel preached,
yet to this day they never saw any need of the death of Christ for themselves?
They run away with a notion, that it was needful the Son of God should come into
the world, and die for men: but they were never convinced of this, that it was
simply needful for thee, and for thy salvation; that unless the Son of God had
come, and laid down his life for thee, thou couldst not be saved.—Every man must
be convinced of his personal need of Christ’s death, that ever expects to get
any good thereby.

4thly, A great many poor creatures never saw any glory in the death of Christ. I
do acknowledge that the cross of Christ was the greatest and thickest vail upon
his glory; when he was forsaken by his followers; when he was insulted over by
his enemies: when heaven and earth forsook him: and hell was enlarged against
him. What was more low than the man Christ, when he died? Yet, notwithstanding,
to a believer, the great beaming forth of the glory of God shined in the face of
Christ crucified. Herein shined the manifold wisdom and grace of God. Every
lash, in a manner, that the Father laid upon the Son, proclaimed aloud the love
of the Father, that put him to that suffering, and the love of the Son that
underwent it. The poor Jews were but sorry believers, John 11:36.; when they saw
Christ weeping at Lazarus’s grave, (although I believe Christ wept not so much
for Lazarus, as in contemplation of the common calamity of mankind; and it may
be, this was the first grave that ever Christ was so near to in his life)
Behold, say they, how he loved him! Surely, then, Christ’s cross should far more
teach us to cry out, "Behold, how he loved his people!" than Lazarus’s grave,
and Christ’s weeping over it, did the Jews, to say, Behold, how he loved him!
Christ’s dying for his people, proclaimed his love to them indeed; but yet a
great many see no glory in all this.

5thly, Many poor people have no business with Christ, about the virtue of his
death; they have no employment for him about that thing, to have the virtue of
the death of Christ applied to them for their salvation. This is that the
apostle was so mighty earnest for, but they have no thought, no understanding of
it: That I may know him, and the power of his resurrection, and the fellowship
of his sufferings, being made conformable to his death. What was this conformity
to the death of Christ, that Paul was here labouring for? Was it only wishing
that he was a dead man? No, no; he would have and find the virtue of Christ’s
death quickening him: raising him up, and saving him more and more.

I will tell you, there are some things about the grave of Christ, that should
make every believer’s heart to be much about it, and to make us visit it daily
by faith.

(1.) There the law is buried, there the old husband is laid, that we can never
be well till we are divorced from. The apostle tells us several things
concerning this, Colossians 2:14-15. Blotting out the hand-writing of
ordinances, that was against us, which was contrary to us, and took it out of
the way, nailing it to his cross. There were few eyes so good, as to be able to
see the condemnation of the law, nailed to the cross of Jesus Christ; to see sin
condemned by him, as the word is, Romans 8:3. He condemned sin in his flesh,
being made a sacrifice for it. Therefore, when the apostle is, in the 7th
chapter of the Romans, speaking of the difference between the law and the
gospel—between a natural state and a believer’s—he resembles it plainly to this,
to the state of a woman that hath two husbands. The first husband was the law,
and a dreadful one it was; no fruit was brought forth by that marriage, but that
which was unto death.—Now, she must be sure that this husband be dead, before
she can be lawfully married to Jesus Christ. Ver. 3. If whilst her husband
liveth, she be married to another man, she shall be called an adulteress: but if
her husband be dead, she is free from the law; and so she is no adulteress,
although she be married to another man.

(2.) In the grave of Christ, by faith, believers are to see that their sin is
buried.—Saith the apostle, He hath put away sin by the sacrifice of himself,
Hebrews 9:26. "He put away sin:" he hath so far put it away, that it shall never
rise up in judgment against any that the virtue of Christ’s death is applied to:
thereupon the apostle grounds his triumph on this, It is Christ that died,
therefore the believer cannot be condemned, Romans 8:34.

(3.) In Christ’s death there is a charter sealed by his blood. And how should
believers be exercised in looking to Christ’s death on this account? There are
many seals to God’s covenant: seals on God’s part, and seals on our part: God
puts to the seal of his word, and of his oath, and of the sacraments, and of
manifold repeated promises: and believers they put to their seal of faith. John
3:33. He that hath received his testimony, hath set to his seal that God is
true. But the best and greatest seal is Christ’s death, confirming the covenant.
The covenant was confirmed before of God in Christ, saith the apostle, Galatians
3:17.

Lastly, To bring the charge of this sin yet more close; even believers
themselves are not innocent of it:—not only all that seek righteousness by the
law:—not only all apostates from the faith of the gospel:—not only they that
seek not righteousness and life by the virtue of Christ’s death;—but even
believers themselves, are guilty of this sin—there is something in their frame
that saith, "Christ hath died in vain."

[1.] There is conscience of sin arises many times in believers. The apostle,
speaking of the Old Testament administration, finds fault with it as defective
upon this account, That it did not make him that did the service perfect, as
pertaining to the conscience. Hebrews 9:9; Hebrews 10:1-2. They could not make
the comers thereunto perfect, for then would not they have ceased to be offered?
because that the worshippers, once purged, should have had no more conscience of
sins. Pray observe the scope of the apostle in both these chapters: he is there
telling us what shadows the Jews had of that grand sacrifice, that was to be
offered by the true High priest, Jesus Christ, in their daily, and weekly, and
monthly sacrifices; but the greatest of all was in that grand sacrifice of
atonement, that was offered up once a-year, "Now," saith the apostle, "all these
sacrifices do not make the comer thereunto perfect as to his conscience:" that
is, "they did not deface all conscience of sin in the Israelite: but there was a
secret fear still that their sin was yet in remembrance before God." And what is
the argument with which the apostle proves that these sacrifices did not make
the comers thereunto perfect? Saith the apostle, "It is proved by this, Because
they were so often repeated."—The daily sacrifice was repeated every day, and
the weekly sacrifice, every Sabbath-day; and the monthly sacrifice every new
moon; and the yearly sacrifice, once a-year, upon the seventh month. "Now,"
saith the apostle, "If these things could have made the comers thereunto
perfect, they would not thus have needed to have been repeated." And from this
argument, he concludes the insufficiency of the legal sacrifices to quiet the
conscience, and he also proves the insufficiency of Christ’s sacrifice to quiet
the conscience by its oneness. But this man, saith he, ver. 12. after he had
offered one sacrifice for sin, for ever sat down on the right hand of God: and
again, ver. 14. By one offering, he hath for ever perfected them that are
sanctified. The case lies plainly here—every true believer, that hath acted
faith on Jesus Christ distinctly, and hath lodged his eternal salvation, and his
everlasting acceptance with God, on the virtue of Christ’s sacrifice, this man
chargeth Christ’s death with being in vain, if conscience rise again, and he
hearken to it. I know, sin will be, and conscience will check for sin; but
remember this, Christ died not in vain; the virtue of Christ’s death remains
still: it made that peace that no future transgressions shall be able to weaken
or impair.

[2.] In the case of sanctification. Saith the poor believer, "The work of
holiness, and sanctification, goes on slowly:" and truly so it doth; and we
should see it, and bewail it greatly: Well, what then? Hath Christ died in vain?
Christ’s dying is sanctification: For their sakes I sanctify myself, saith our
Lord, that they also might be sanctified through the truth, John 17:19. He gave
himself for us, that he might redeem us from all iniquity, and purify unto
himself a peculiar people, zealous of good works, Titus 2:14. It were a great
blessing, if believers had but skill to draw, by faith, sanctifying virtue from
the death of Jesus Christ. This is what the apostle is upon, Romans 6
throughout. How shall we that are dead to sin, live any longer therein? But how
are believers dead to sin? Have they not sin living in them? We are dead to sin
in Christ, saith the apostle; "he died for sin, and he hath dominion over sin,
and we reckon ourselves dead to sin, but alive to God, through Jesus Christ,"
ver. 11.

[3.] There is weakness of faith in believers, as to the glory to come. Not only
are there many qualms of conscience, and many defects in their holiness: but
when believers think of the glory to come, and the great prize of their high
calling, and see it great, and high, and far above them, the more they see of
the glory of it, the more they see they are unworthy of it. "May such a vile
wretch as I "expect this great reward of eternal life?" Yes: for Christ bought
it; he hath not died in vain.—It will be best known at that day, what Christ
died for, and for whom; when all the kings that he hath bought, and all the
crowns that he hath purchased for them, and all the kingdoms shall be seen, it
will then be known Christ died not in vain.—Every shaking of faith, as to any
blessing that Christ’s death purchased for his people, every shaking of that
faith, hath this woeful charge to be given in against it, that Christ then hath
died in vain. Indeed, if the crown of life was to be enjoyed as a reward of thy
works, it were a vain thing to expect it: if it were to come in as a reward for
our performances, it were a dream to expect it: but, since it is the gift of
God, through Jesus Christ our Lord—since Christ hath bought if—every believer
should expect it: "As great as it is, as unworthy as I am; yet, notwithstanding,
the confidence of faith should be maintained." Therefore, now, for the
consolation of believers, labour by faith to drink in these two things:—That
righteousness comes not by the law—and, That Christ hath not died in vain:—and
what strong consolation will they yield!

(1.) Righteousness comes not by the law; and there is great comfort in this.
Righteousness comes not by the law, to any man out of Christ: and there is no
condemnation comes by the law, to any man in Christ.—If so be that men will give
glory to God, and renounce their own righteousness, and all their expectations
of relief that way, and betake themselves to God’s device of salvation by Jesus
Christ, and believe on him, as they can expect no good by the law, so they
should fear no hurt by it; for, as sin hath made it impossible that the law of
God should justify us, so the grace of God in Christ, hath made it impossible
that the law should condemn a believer in him.—Therefore, saith the apostle,
There is now no condemnation to them that are in Christ Jesus. Why so? The law
of the Spirit of life, in Christ Jesus, hath made me free from the law of sin
and death: for what the law could not do, in that it was weak through the flesh,
that God hath done by Jesus Christ, that so the righteousness of the law might
be fulfilled in us, Romans 8:1-4.

(2.) Feed also upon this by faith, That Christ died not in vain. There is
nothing you can want, nothing that you can pray for, nothing that you can ask
for in time, nor enjoy to eternity, but it is contained in this, Christ died not
in vain:—For Christ died to all those blessed purposes that are needful to make
them happy for ever, that are sharers therein. Whensoever you come to have any
dealings in earnest with God about salvation, and your justification, and
eternal life, always remember these two things: The grace of God—and Christ’s
death. The law hath nothing to do in this case; it cannot help you whilst you
are under it, but condemn you: and if you be believers, the law cannot hurt you,
for you shall be absolved: for this is a righteousness without the law, But
witnessed to by the law and the prophets, Acts 10:43.


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  CHAPTER 3: 02. BY WHAT MEANS MINISTERS MAY BEST WIN SOULS
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By What Means Ministers May Best Win Souls

Take heed unto thyself, and unto the doctrine; continue in them: for in doing
this thou shalt both save thyself, and them that hear thee.—1 Timothy 4:16. THE
words are a substantial part of the good counsel and direction [which] the
apostle giveth unto Timothy, and in him unto all the ministers of the gospel. In
them are two things:—

I. A three-fold duty laid on gospel-ministers: "Take heed unto thyself, and unto
thy doctrine; continue in them."

II. A double advantage consequent upon the discharge of this duty: "For in doing
this thou shalt both save thyself, and them that hear thee."

I. Ministers’ duty is in three things here:—

1. Take heed unto thyself.—Thou art set in a high office, in a dangerous place;
take good and narrow heed, look well to thyself, thy heart and way.

2. Take heed unto thy doctrine.—Though thou be never so well-gifted and approved
both of God and men; though thou be an extraordinary officer, as Timothy was;
yet "take heed unto thy doctrine." These two we pass at present, because we
shall resume them at greater length, when we take their help to the resolving of
this question.

3. Continue in them.—This hath relation, it appears, unto verses 12 and 15, as
well as unto the preceding part of this verse. I shall dismiss this part of the
verse with these:—

(1.) Continue in thy work.—Thou who art a minister, it is a work for thy
life-time, and not to be taken up and laid down again, according as it may best
suit a man’s carnal inclinations and outward conveniences. The apostles, that
laboured with their hands, have by that example set the conscience of a minister
at liberty to provide for the necessities of this life by other employments,
when he cannot live of the gospel; yet certainly no man that is called of God to
this work, can with a safe conscience abandon it wholly. Paul, for example
rather than necessity, both preached and wrought in a handicraft. As preaching
doth not make working unlawful, so neither should any other business of a
minister make preaching to cease.

(2.) Continue in endeavours after greater fitness for thy work.—No attainments
in fitness and qualifications for this work can free a man of the obligation
that lies on him to increase and grow therein more and more. It is not enough
that a man study and be painful, ere he enter into the ministry; but he must
labour still to be more fit for his great work.

(3.) Continue in thy vigour and painfulness and diligence.—Young ministers that
are sound and sincere before God, are usually warm and diligent in the first
years of their ministry; and many do decline afterward, and become more cold and
remiss. This exhortation is a check thereunto: "Continue in them."

II. The second thing in the words is the double advantage proposed to encourage
ministers to this hard duty.

1. Thou shalt save thyself.—Thy own salvation shall be promoted and secured
thereby. How becoming is it for a minister to mind his own salvation! and to
mind it so heartily as to be animated, from the hopes of it, unto the greater
diligence in his ministry!

"But how doth faithfulness in the ministry of the gospel further the minister’s
salvation?"

(1.) Faithfulness in a man’s generation-work is of great use and advantage to
salvation.—"Well done, good and faithful servant," from the Lord’s own mouth, is
a great security; and diligence and faithfulness in improving the talents
[which] we are intrusted with, through grace, procure that testimony.

(2.) Thou shalt save thyself from the guilt of other men’s sins and ruin, if
thou be faithful in the ministry.—"Thou hast delivered," or "saved," "thy soul,"
saith the Lord to the prophet in the case of unsuccessful faithfulness. (Ezekiel
33:9.) So Paul: "Your blood be upon your own heads; I am clean:" (Acts 18:6 :)
and, "I take you to record this day, that I am pure from the blood of all men.
For I have not shunned to declare unto you all the counsel of God." (Acts
20:26-27.) Every minister pledgeth his soul to God, that he shall be a faithful
servant; and he that is such, may freely take up his stake, whatever his success
on others be.

(3.) Faithfulness and painfulness in the ministry of the gospel promote a man’s
own salvation, in so far as the work of Christianity is woven-in with the right
discharge of the office of the ministry.—Many ministers can say, that if they
had not been ministers, they had in all appearance lost their souls. The subject
of the minister’s work is the same with that of a Christian’s; and above all men
should he be careful of his heart and intentions, that all be pure and
spiritual. No man in any work [that] he is called to, is under so strict a
necessity of dependence on the influence and assistance of the Holy Ghost, both
for gifts and grace. And are not all these great helps unto our own salvation?

2. The second advantage is, Thou shalt save them that hear thee.—There is little
hope of that man’s being useful to save others, that minds not his own
salvation: and therefore the apostle puts them in this order,—"thyself," and
then, "them that hear thee." This description of the people—"them that hear
thee"—saith, that the principal work of a minister is preaching; and the
principal benefit [which] people have by them, is to hear the Lord’s word from
them; though there be a "seeing" (that is, of their holy conversation) that is
also useful. (Php 4:9.) But the apostle knew no such ministers as were only to
be seen in worldly pomp and grandeur, and seldom or never heard preaching.

Thou shalt save them—The great end of both preaching and hearing is salvation;
and if salvation were more designed by preachers and hearers, it would be more
frequently the effect of the action.

Thou shalt save them—Thou shalt, by the Lord’s blessing on thy ministry, be
successful in converting sinners, and in building up of saints in holiness and
faith unto salvation. Not that ministers are of themselves able by all their
endeavours to carry on this great end; they are only God’s tools and
instruments. (1 Corinthians 3:6-7.) Concerning this,

(1.) We find that the Lord hath appointed this great ordinance of the
gospel-ministry for this end,—the saving of men. (Ephesians 4:11-13.)—It is
"through their word" that men believe; (John 17:20;) and divine appointment of
the means declares both it to be useful and the end to be hopeful.

(2.) He hath also given many promises of his presence, blessing, and success, to
follow and attend them whom he sends on this great errand.—Christ’s first
calling of the apostles had this promise in it: "I will make you fishers of
men;" (Matthew 4:19;) which not only declared what that employment was [which]
he called them unto, but it assured them of success in it. At his leaving of
them, he promised to be with them "unto the end of the world;" (Matthew 28:20;)
and this promise is as good to us as it was to them.

(3.) He hath also revealed much of his mind about ministers’ duty in order to
this end of saving men.—This also makes the end more hopeful.

(4.) We find that the Lord doth qualify and fit them whom he makes
successful.—He makes men "able ministers of the New Testament," the word of
life. (2 Corinthians 3:5-6.) And still, according to the success [which] the
Lord hath a mind to bless a man with, gifts and qualifications and assistance
are proportionably given. The apostles, that had the greatest harvest to gather
in, were made the strongest labourers; and, though in a far inferior degree, the
same method is observed by the Lord in dealing with and by ordinary ministers.
It is true, that always the most able and learned ministers are not most
successful; yet generally the most skilful labourers are most blessed: neither
are the most learned and able men for parts most fit and skilful in dealing with
souls at all times.

Now having opened the words, we shall return to the question to be resolved, By
what means may ministers best win souls? In speaking to which, I shall first
show, I. What this text saith unto this purpose;

II. And then give some further account thereof from other scriptures;

III. And apply it both to ministers and people.

I. What this text speaks about this matter.

It looks two ways upon this question. 1. It gives a direct answer unto it, and
points forth duty. 2. It gives an encouraging promise of the good effect and
fruit of the discharge of the duty. I shall carry on both together.

1. Take heed unto thyself.—Wouldst thou be a saved and successful minister,
"take heed unto thyself." Such warnings imply always a case of difficulty and
danger wherein he is that gets them. "Take heed unto thyself" in these things:—

(1.) Take heed that thou be a sound and sincere believer.—The importance of
sincere godliness in a minister is written in the deep wounds that the church of
Christ hath received by the hands of ungodly ministers. It hath been made a
question, "Whether an ungodly man can be a minister;" but it is none, that such
men are in a most desperate condition. "Depart from me," not because you ran
unsent, or preached error instead of truth, or preached poorly and meanly, (all
great sins in themselves,) but because you "work iniquity,"—the usual expression
of entire ungodliness. (Matthew 7:22-23.) What use the Lord may make of the
gifts (for great gifts he gives to the worst of men) of ungodly men, even in the
ministry of the gospel, is one of his deep paths. But no man can reasonably
imagine, that a walker in the way to hell can be a fit and useful guide to them
that mind to go to heaven. If a man would have peace in his conscience, and
success in his work of the ministry, let him take good heed to this,—that he be
a sound Christian. There is a special difficulty for a minister to know his
grace: gifts and grace have deceived many with their likeness; although the
difference be great both in itself and to an enlightened eye.

(2.) Take heed to thyself, that thou be a called and sent minister.—This is of
great importance as to success. He that can say, "Lord, thou hast sent me," may
boldly add, "Lord, go with me, and bless me." It is good, when a man is serious
in this inquiry. It is to be feared that many run, and never ask this question;
so is it seen in their speed and success. "I sent them not, nor commanded them;
therefore they shall not profit this people at all,"—is a standing rule to this
day. (Jeremiah 23:32.) These things, if found, may serve to satisfy a minister’s
conscience, that Jesus Christ hath sent him:—

(i.) If the heart be filled with a single desire after the great end of the
ministry,—the glory of God in the salvation of men.—Every work that God calls a
man to, he makes the end of it amiable. This desire sometimes attends men’s
first conversion: Paul was called to be a saint and an apostle at once; (Acts
9;) and so have many been called to to be saints and ministers together. If it
be not so, yet this is found with him that Christ calls,—that when he is most
spiritual and serious, when his heart is most under the impressions of holiness,
and he is nearest to God in communion with him; then are such desires after the
serving of Jesus Christ in the ministry most powerful. And the sincerity of his
desire is also to be examined; and when it is found, it adds greatly to a man’s
peace; when his heart bears him witness, that it is neither riches, nor honour,
nor ease, nor the applause of men, that he seeks after, but singly Christ’s
honour in the saving of men.

(ii.) It helps to clear a man’s call, that there hath been a conscientious
diligence in all the means of attaining fitness for this great work.—That love
to the end that doth not direct and determine unto the use of the appointed
means, may justly be suspected as irregular, and not flowing from the Holy
Ghost. Even extraordinary officers seem not to have been above the use of
ordinary means: old dying Paul sends for his books and papers. (2 Timothy 4:13.)

(iii.) A competent fitness for the work of the ministry is another proof of a
man’s call to it.—The Lord calls no man to a work, for which he doth not
qualify. Though a sincere, humble man, as all ministers should be, may and
should think little of any measure [that] he hath, whether compared with the
greater measures of others, or considered with regard unto the weight and worth
of the work; yet there must be some confidence as to his competency, for
clearing a man’s call. (2 Corinthians 3:5-6.) What this competency is, is not
easy at all times to determine: singular necessities of the church may extend or
intend this matter of competent fitness. But in general there must be, First, a
competent knowledge of gospel-mysteries; Secondly, a competent ability of
utterance to the edifying of others. This is "aptness to teach," required of the
apostle in 1 Timothy 3:2; and that a minister "be able by sound doctrine both to
exhort and to convince the gainsayers." (Titus 1:9.)

(iv.) The savour of a man’s ministry on the hearts and consciences of others,
both ministers and people, helps much to clear a man’s call.—So that indeed
ordinarily a man can never be so well confirmed in the faith of his being called
of God, until he make some essay in this work. Deacons must "first be proved;"
(1 Timothy 3:10;) much more, ministers. A single testimony given by ministers
and Christians, that the word dispensed by the man is savoury, and hath effect
on the conscience, is a great confirmation; especially if sound conversion of
some follow his labours: that is indeed a seal of his ministry. (2 Corinthians
3:3; 1 Corinthians 9:2.)

(3.) Take heed unto thyself, that thou be a lively, thriving Christian.—See that
all thy religion run not in the channel of thy employment. It is found by
experience, that as it fares with a minister in the frame of his heart and
thriving of the work of God in his soul, so doth it fare with his ministry both
in its vigour and effects. A carnal frame, a dead heart, and a loose walk, make
cold and unprofitable preaching. And how common is it for ministers to neglect
their own vineyard! When we read the word, we read it as ministers,—to know what
we should teach, rather than what we should learn as Christians. Unless there be
great heed taken, it will be found that our ministry and labour therein may
eat-out the life of our Christianity; not that there is any discord betwixt
them, but rather a friendly harmony, when each hath its place and respect. The
honest believer meditates, that he may excite his grace; and ministers too often
meditate only to increase their gifts. When we preach, the sincere hearer
drinks-in the word; and, it may be, we seldom mix faith with it, to "grow
thereby." O, how hard is it to be a minister and a Christian in some of these
acts! We are still conversant about the things of God; it is our study all the
week long: this is our great advantage. But "take heed to thyself," lest
ordinary meddling with divine things bring on an ordinary and indifferent
impression of them; and then their fruit to thee, and thy benefit by them, are
almost gone and hardly recovered.

(4.) Take heed unto thyself in reference to all the trials and temptations
[which] thou mayest meet with.—Be on your guard; "watch in all things." (2
Timothy 4:5.) No men are shot at more by Satan than ministers; and he triumphs
not more over the foils of any than theirs: and Christ is liberal in his
warnings of dangers, and in his promises of help in them.

2. The second word in the text to this purpose of directing ministers how to be
useful to others, is, Take heed unto thy doctrine.—Art thou a minister? thou
must be a preacher; an unpreaching minister is a sort of contradiction. Yea,
every sort of preaching is not enough; thou must "take heed unto thy doctrine,"
what it is. Here is warrant for studying what we are to teach, and what we have
taught, people: but the great matter is to "take heed," or study aright.
Students commonly need little direction about ordinary study: but concerning
"the doctrine," I shall entreat to "take heed unto" it in these things:—

(1.) Take heed unto thy doctrine, that it be a divine truth.—"Let a man speak as
the oracles of God." (1 Peter 4:11.) And therefore it is needful that ministers
be well acquainted with the holy scriptures. [It is] a bad token of the temper
of that man that relishes any book more than the word of God. The world is full
of books written on pretence and design to explain the scriptures, and men’s
studies are full of them; there is also a blessing in them, and good use to be
made of them. But also a bad use is made of them; many ministers have found that
they have preached better and to more profit to the people when they got their
sermon by meditation on the word and prayer, than by turning over many authors.
From this neglect of the word also come a great many doctrines, that are learned
by man and borrowed from philosophy; which though they may have some truth in
them, yet since it is divine truth that a minister should bring forth to the
people, he should not rest on such low things.

(2.) Take heed unto thy doctrine, that it be plain, and suited to the capacity
of the hearers.—"Learned preaching," as it is called, is a vanity, pleasing
principally to such as neither design nor desire edification. True godly
learning consists in preaching plainly; and therein is no small difficulty. Two
things would help to plain preaching: (i.) Clearness of knowledge.—The alleged
depth of our doctrine often proceeds from our own darkness. (ii.) Humility and
self-denial.—We must not seek ourselves nor the applause of men, but God’s glory
and men’s salvation. It is found that the holiest ministers preach most plainly,
and the plainest preachers are most successful.

(3.) Take heed unto thy doctrine, that it be grave and solid and weighty.—"Sound
speech, that cannot be condemned." (Titus 2:8.) Deep and weighty impressions of
the things of God upon a man’s own heart would greatly advance this. A
minister’s spirit is known in the gravity or lightness of his doctrine.

II. But now we come to the second thing proposed,—to give some answer to this
question from other things in the word. And I shall, (I.) Show some things that
must be laid to heart about the end,—the saving of souls; (II.) And then shall
give some advice about the means.

(I.) About the end,—the winning of souls.—This is, to bring them to God. It is
not, to win them to us, or to engage them into a party or to the espousal of
some opinions and practices, supposing them to be never so right and consonant
to the word of God; but the winning of them is, to bring them out of nature into
a state of grace, that they may be fitted for, and in due time admitted into,
everlasting glory. Concerning which great end, these few things should be laid
deeply to heart by all that would serve the Lord in being instrumental in
reaching it:—

1. The exceeding height and excellency of this end is to be laid to heart.—It is
a wonder of condescendence, that the Lord will make use of men in promoting it:
to be workers together with God in so great a business, is no small honour. The
great value of men’s souls, the greatness of the misery they are delivered from
and of the happiness they are advanced to, with the manifold glory of God
shining in all, make the work of saving men great and excellent. Preaching the
gospel, and suffering for it, are services that angels are not employed in. Mean
and low thoughts of the great end of the ministry, as they are dissonant from
truth, are also great hinderances of due endeavours after the attaining [of] the
end.

2. The great difficulty of saving souls mast be laid to heart.—The difficulty is
undoubted: to attempt it, is to offer violence to men’s corrupt natures, and a
storming of hell itself, whose captives all sinners are. Unless this difficulty
be laid to heart, ministers will be confident of their own strength, and so
miscarry and be unfruitful. Whoever prospers in winning souls, is first
convinced that it is the arm of Jehovah only [which] can do the work.

3. The duty of winning souls must be laid to heart by ministers.—That it is
their principal work, and they are under many commands to endeavour it. It is a
fault to look on fruit only as a reward of endeavours; so it is, indeed, and a
gracious one: but it should be so minded as the end [that] we would strive for;
(Colossians 1:28;) which, when attained, is still to His praise; yet most
commonly, when it is missing, it is to our reproach and danger, when it is—as,
alas! it is often—through our default.

4. The great advantage there is to the labourer by his success is to be
pondered.—Great is the gain by one soul: "He that winneth souls is" happy as
well as "wise." (Proverbs 11:30; Daniel 12:3.) Won souls are a minister’s "crown
and glory and joy." (Php 4:1; 1 Thessalonians 2:20.) How far is this account
above all others that a man can give of his ministry! These things, fixed upon
the heart, would enliven us in all endeavours to attain this excellent end.

(II.) For advice about the means, I shall add these few, beside what hath been
said:—

1. Let ministers, if they would win souls, procure and retain amongst the people
a persuasion of their being sent of God.—That they are "Christ’s ministers." (1
Corinthians 4:1.) It is not confident asserting of it, nor justifying the
lawfulness of our ecclesiastical calling, (though there be some use of these
things at some times,)—but it is ability, painfulness, faithfulness, humility,
and self-denial, and, in a word, conformity to our Lord Jesus in his
ministry,—that will constrain people to say and think that we are sent of God.
Nicodemus comes with this impression of Christ: "A teacher come from God." (John
3:2.) It is certain that these thoughts in people further the reception of the
gospel: "Ye received me as an angel of God, even as Christ Jesus." (Galatians
4:14.)

2. Let ministers, if they would win souls, purchase and maintain the people’s
love to their persons.—And this is best done by loving of them, and dealing
lovingly and patiently with them. There should be no striving with them,
especially about worldly things; yea, "meekness to them that oppose themselves."
(2 Timothy 2:24-26.) It is of great advantage to have their love: how carefully
doth Paul sue for it in several epistles, and condescend to entreat and make
apologies, when indeed he had not wronged them, but they only did imagine [that]
he had wronged them! (2 Corinthians 11, 12.)

3. It would further the winning of souls, to deal particularly and personally
with them.—Not always nor altogether in public. (Colossians 1:28; Acts
20:20-21.) Great fruit hath constantly followed the conscientious discharge of
this duty: the setting of it up in Geneva did produce incredible fruits of
piety, as Calvin reports; when the ministers and some of the elders went from
house to house, and dealt particularly with the people’s consciences. And we are
not without many instances of the fruit of this mean in our own time and in
these nations. Blessed be the Lord for the labourers and their success!

4. Ministers must pray much, if they would be successful.—The apostles spent
their time this way. (Acts 6:4.) Yea, our Lord Jesus preached all day, and
continued all night alone in prayer to God. Ministers should be much in prayer.
They use to reckon how many hours they spend in reading and study; it were far
better both with ourselves and the church of God, if more time were spent in
prayer. Luther’s spending three hours daily in secret prayer, Bradford’s
studying on his knees, and other instances of men in our time, are talked of,
rather than imitated. Ministers should pray much for themselves; for they have
corruptions like other men, and have temptations that none but ministers are
assaulted with. They should pray for their message: how sweet and easy is it for
a minister (and likely it is to be the more profitable to the people) to bring
forth that scripture as food to the souls of his people, that he hath got opened
to his own heart by the power of the Holy Ghost in the exercise of faith and
love in prayer. A minister should pray for the blessing on the word; and he
should be much in seeking God particularly for the people. It may be, this may
be the reason why some ministers of meaner gifts and parts are more successful
than some that are far above them in abilities:—not because they preach better,
so much as because they pray more. Many good sermons are lost for lack of much
prayer in study. But because the ministry of the word is the main instrument for
winning souls, I shall therefore add somewhat more particularly concerning this;
and that both as to the matter and manner of preaching.

1. For the subject-matter of gospel-preaching, it is determined by the apostle
expressly to be "Christ crucified." (1 Corinthians 2:2.) Two things ministers
have to do about Him in preaching Him to them that are without: (1.) To set him
forth to people; (Galatians 3:1;) to paint him in his love, excellency, and
ability to save. (2.) To offer him unto them freely, fully, without any
limitation as to sinners or their sinful state. And then Christ’s laws, or will,
[are] to be published to them that receive him and are his, for the rule of
their walk; and his promises, for the measure and foundation of all their hopes
and expectations; and his grace and fulness, for their supply in every case,
till they be brought to heaven. This was the simplicity of the gospel, that
remained but a little while in the Christian church; for ceremonies amongst the
Jews, and sinful mixtures of vain philosophy amongst the Gentiles, did by
degrees so corrupt the gospel, that "the mystery of iniquity" ripened in the
production of antichrist. (Colossians 2.) It was a sad observation of the fourth
century,—that it, became a matter of learning and ingenuity to be a Christian.
The meaning was, that too much weight was laid on notions and matter of opinion,
and less regard had unto the soundness of the heart and holiness of the life. In
the beginning of the Reformation from Popery, the worthies whom God raised up in
several countries did excellently in retrieving the simplicity of the gospel
from the Popish mixtures; but that good work took a stand quickly, and is on the
declining greatly. How little of Jesus Christ is there in some pulpits! It is
seen, as to success, that whatever the law doeth in alarming sinners, it is
still the gospel-voice that is the key that opens the heart to Jesus Christ.
Would ministers win souls? let them have more of Jesus Christ in their dealing
with men, and less of other things that never profit them that are exercised
therein.

2. As for the manner of successful preaching, I shall give it in a negative and
positive from these two places:—1 Corinthians 1:17; 1 Corinthians 2:1-4.

(1.) What this negative disowns, is our inquiry: the words are full: "For Christ
sent me not to baptize, but to preach the gospel: not with wisdom of words, lest
the cross of Christ should be made of none effect." Again: "And I, brethren,
when I came to you, came not with excellency of speech or of wisdom, declaring
unto you the testimony of God." Again: "And my speech and my preaching was not
with enticing words of man’s wisdom." These are the words of the Holy Ghost
concerning a way of preaching that is unprofitable; a way that, [it] seems, was
in use and respect with the Corinthians; and honest Paul was despised by them
for his simple and plain way, different from theirs. I shall only instance in
things that this scriptural negative doth check and reprove in the way of
preaching.

(i.) The establishing and advancing of divine truth upon the foundation of human
reason.—As if there were some weakness and insufficiency in those methods and
arguments of working on men’s consciences, that the Holy Ghost prescribes. The
great foundation of all [that] a minister hath to say is, "Thus saith the Lord;"
and a grave "declaring of the testimony of God" in this matter is ministers’
duty, (1 Corinthians 2:1,) and will have more authority on men’s consciences
than many human reasons. There is a "rational preaching," as it is called,
wherein men do not satisfy themselves to make use of reason as a tool and
instrument, (and then its use is excellent,) but will establish it as a judge
and dictator in all divine matters and truth; and so in effect turn all their
preaching into little better things than the lectures of the philosophers of
old; save that the poor Pagans were more sincere in their morals, and serious in
delivering their opinions. Let a minister, therefore, still think with himself,
that a plain scripture-testimony is his main argument; and accordingly let him
use it. When he teacheth philosophy, and when he teacheth men the will of God
about salvation, he is in distinct provinces; and his management of his work
therein should be very different.

(ii.) It is to preach "with excellency of speech" and "words of man’s wisdom,"
when men think to reach the gospel-end on sinners by force of even spiritual
reason and persuasion.—This corrupt thought riseth in some from an imagination
that moral suasion is all that is needful for converting a sinner: and in some
this thought rises on a better account; the light of the glory of God in the
gospel shines so brightly in upon their own hearts, that they fall into this
conceit,—that no man can stand before that light which they can hold forth;
Melancthon’s mistake at first, till experience made him wiser. Hast thou a clear
knowledge of gospel-mysteries, and the word of exhortation is with thee also, so
that thou art qualified to urge, beseech, and plead warmly with sinners on
Christ’s behalf? Take heed of this snare, lest thou think that thy wisdom and
gifts can promote and carry on the gospel-design on men.

(iii.) This also is checked in the apostle’s words,—the setting forth the beauty
of the gospel by human art.—The truth of the gospel shines best in its bare
proposal, and its beauty in its simple and naked discovery. We may observe, from
church-history, that still, as soundness of doctrine and the power of godliness
decayed in the church, the vanity of an affected way of speaking and writing of
divine things came in. Quotations from the fathers, Latin and languages, are
pitiful ornaments unto preaching, if a man design conversion and
soul-edification. And yet more despicable are all playing on words, jinglings,
and cadences; which things are, in all the rules of true eloquence, justly
exploded; and yet some men reckon much on them. But would any man think his
friend in earnest with him, that would accost him in any affair with such sort
of language and gesture?

(2.) The positive is: "In demonstration of the Spirit and of power." (1
Corinthians 2:4.)

(i.) Paul preached so, as gave a demonstration that the Holy Ghost was in him,
sanctifying him.—This is a plain and blessed thing: happy is the minister that
manageth his work so, that if the hearers get not a demonstration of great parts
and learning, yet they have a demonstration of the sanctifying Spirit of God in
the minister.

(ii.) Paul preached so, as gave a demonstration that the Spirit of God was with
him, assisting and helping him in his work.—Even when he was amongst them "in
weakness, and in fear, and in much trembling." (Verse 3.) Happy is the minister
that can preach this way; he must be a depender upon assistance from the Holy
Ghost.

(iii.) Paul preached so, as [that] a demonstration of the power of the Holy
Ghost was given to the hearts of the hearers.—The Spirit of God so wrought on
them by his power in and by Paul’s preaching: "Commending ourselves to every
man’s conscience in the sight of God." (2 Corinthians 4:2.) This is the
principal thing to be aimed at, and it is the proper source of all profitable
preaching.

III. To conclude: you that are ministers, suffer a word of exhortation.

Men, brethren, and fathers, you are called to a high and holy calling: your work
is full of danger, full of duty, and full of mercy. You are called to the
winning of souls; an employment near akin unto our Lord’s work,—the saving of
souls; and the nearer your spirits be in conformity to his holy temper and
frame, the fitter you are for, and the more fruitful you shall be in, your work.
None of you are ignorant of the begun departure of our glory, and the daily
advance of its departure, and the sad appearances of the Lord’s being about to
leave us utterly. Should not these signs of the times rouse up ministers unto
greater seriousness? What can be the reason of this sad observation,—that, when
formerly a few lights, raised up in the nation, did shine so as to scatter and
dispel the darkness of Popery in a little time; yet now, when there are more and
more learned men amongst us, yet the darkness comes on apace? Is it not because
they were men "filled with the Holy Ghost and with power," and many of us are
only filled with light and knowledge and inefficacious notions of God’s truth?
Doth not always the spirit of the ministers propagate itself amongst the people?
A lively ministry, and lively Christians. Therefore be serious at heart;
believe, and so speak; feel, and so speak; and as you teach, so do: and then
people will feel what you say, and obey the word of God.

And, lastly, for people. It is not unfit that you should hear of ministers’ work
and duty and difficulties: you see that all is of your concernment; "all things
are" for your sakes, as the apostle in another case. Then only I entreat you,

1. Pity us.—We are not angels, but men of like passions with yourselves. Be
fuller of charity than of censure. We have all that you have to do about the
saving of our own souls, and a great work besides about the saving of yours. We
have all your difficulties as Christians, and some that you are not acquainted
with, that are only ministers’ temptations and trials.

2. Help us in our work.—If you can do any thing, help us in the work of winning
souls. "What can we do?" say you? O, a great deal: be but won to Christ, and we
are made. Make haste to heaven, that you and we may meet joyfully before the
throne of God and the Lamb.

3. Pray for us.—How often and how earnestly doth Paul beg the prayers of the
churches! And if he did so, much more should we beg them, and you grant them;
for our necessities and weaknesses are greater than his: "Finally, brethren,
pray for us, that the word of the Lord may have free course, and be glorified,
even as it is with you: and that we may be delivered from unreasonable and
wicked men: for all men have not faith." (2 Thess, 3:1, 2.)


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  CHAPTER 4: 03. VINDICATION OF THE PROTESTANT DOCTRINE CONCERNING JUSTIFICATION
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Vindication of the Protestant Doctrine Concerning Justification YOUR earnest
desire for information about some difference among Nonconformists1 in London, of
which you hear so much by flying reports, and profess you know so little about
the truth of it, is the cause of this writing.

You know that not many months ago there was fair-like appearance of unity
between the two most considerable parties on that side; and their differences
having been rather in practice than principle, about church-order and communion,
seemed easily reconcilable where a spirit of love, and of a sound mind, was at
work. But how short was the calm! For quickly arose a greater storm from another
quarter; and a quarrel began upon higher points, even on no less than the
doctrine of the grace of God in Jesus Christ, and the justification of a sinner
by faith alone. Some think that the re-printing of Dr. Crisp’s book2 gave the
first rise to it. But we must look further back for its true spring. It is well
known, but little considered, what a great progress Arminianism had made in this
nation before the beginning of the civil war.3 And surely it has lost little
since it ended. What can be the reason why the very parliaments in the reign of
James I. and Charles I. were so alarmed with Arminianism, as may be read in
history, and is remembered by old men; and that now for a long time there has
been no talk no fear of it? It is as if Arminianism were dead and buried, and no
man knows where its grave is. Is not the true reason to be found in its
universal prevailing in the nation? But that which concerns our case, is that
the middle way between the Arminians and the Orthodox had been espoused, and
strenuously defended, and promoted by some Nonconformists of great note for
piety and parts; and usually such men that are for middle ways in points of
doctrine, have a greater kindness for that extreme they go half-way to, than for
that which they go half-way from. And the notions of it were imbibed by a great
many students, who laboured (through the iniquity of the times) under the great
disadvantage of the lack of grave and sound divines to direct and assist their
studies at universities; and therefore they contented themselves with studying
such English authors as had gone in a path untrod, both by our predecessors, and
by the Protestant universities abroad.

These notions have been preached and written against by several divines among
themselves; and the different opinions have been, till of late, managed with
some moderation; to which our being all borne down by persecution, somewhat
contributed.

It is a sad but true observation, that no contentions are more easily kindled,
more fiercely pursued, and more hardly composed, than those of divines —
sometimes from their zeal for truth, and sometimes from worse principles, that
may act in them, as well as in other men. The subject of the controversy is
about the justifying grace of God in Jesus Christ. It is owned by both; and both
fear it will be abused: either by turning it into wantonness — hence the noise
about Antinomianism; or by corrupting it with the mixture of works — hence the
fears on the other side, about Arminianism. Both parties disown the name cast
upon them. The one will not be called Arminians: and the other hates both the
name and the thing of Antinomianism truly so-called. Both sometimes say the same
thing, and profess their assent to the doctrinal articles of the Church of
England, to the Confession of Faith and Catechisms composed at Westminster, and
to the Harmony of the Confessions of all the reformed churches, in these
doctrines of grace. And, if both are candid in this profession, it is very
strange that there should be any controversy among them.

Let us therefore, first, take a view of the parties themselves, and then of
their principles. As to the party suspected of Antinomianism and Libertinism in
this city, it is plain that the churches in which they are concerned, are more
strict and exact in testing those who offer themselves to their communion (as to
their faith and holiness) before admitting them; in the engagements laid on them
at their admission, as to gospel-walking; and in their oversight of them
afterwards. As to their conversations,4 they are generally of the more regular
and exact frame; and the fruits of holiness in their lives, to the praise of God
and honour of the gospel, cannot with modesty be denied. Is it not inexplicable
to charge a people with licentiousness, when the chargers cannot deny, and some
cannot well bear, the strictness of their walk? It is commonly said that it is
only their principles, and their tendency to loose-walking, that they blame. But
waving that at present, it does not seem fair to charge a people with licentious
doctrines, when those who profess those doctrines are approved of for their
godliness; and when they sincerely profess that their godliness began with, and
is promoted by, the faith of their principles.

Let it not be mistaken, if I make a comparison between Papists and Protestants
here. The latter always professed the doctrine of justification by faith alone.
This was blasphemy in the Papist’s ears. They still did, and do, cry out against
it as a licentious doctrine, and destructive of good works. Many sufficient
answers have been given to this unjust charge. But to my purpose: The wonder was
that the Papists were not convinced by the splendid holiness of the old
believers, and by the visible truth of their holy practice; and their professing
that as long as they lived in the blindness and darkness of popery, they were
profane; and that as soon as God revealed the gospel to them, and had wrought in
them the faith of it, they were sanctified, and led other lives. So witnessed
the noble Lord Cobham, who suffered in King Henry V.’s time, more than a hundred
years before Luther. His words at his examination before the Archbishop of
Canterbury and his clergy were these:

"As for that virtuous man Wickliff (for he was charged with Wickliff’s
doctrine), whose judgment you so highly disdain; I shall say on my part, both
before God and man, that before I knew that despised doctrine of his, I never
abstained from sin; but since I learned in it to fear my Lord God, it has
otherwise, I trust, been with me. I could never find so much grace in all your
glorious instructions." 5 And since I am on that excellent book, I entreat you
to read Mr. Patrick Hamilton’s little treatise, to which Frith prefaces, and Fox
adds some explication (vol. ii. p. 181-192), where you will find the old plain
Protestant truth about Law and Gospel, delivered without any school-terms. To
this add, in your reading, in the same volume (p. 497-509), "Heresies and errors
falsely charged on Tindal’s writings’’, where we will see the old faith of the
saints in its simplicity, and the old craft and cunning of the Anti-christian
party in slandering the truth. I must, for my part, confess that these plain
declarations of gospel-truth have quite another favour with me, than the dry
insipid accounts of it given by pretenders to human wisdom. But passing by these
things, let us look to principles, and do that with respect to their native and
regular influence on sanctification. And I am willing that that should determine
the matter, next to the consonancy of the principles themselves to the word of
God. It can be no doctrine of God, that is not according to godliness. Some
think that if good works, and holiness, and repentance, are allowed no place in
justification, that there is no place left for them in the world, and in the
practice of believers. So hard it seems to be to some, to keep in their eye the
certain fixed bounds between justification and sanctification. There is no
difference between a justified man and a sanctified man; for he is always the
same person that partakes of these privileges. But justification and
sanctification differ greatly, in many respects — as is commonly known. But to
come a little closer: The party here suspected of Antinomianism, confidently
protests before God, angels, and men, that they espouse no new doctrine about
the grace of God and justification and the other coincident points, except what
the reformers at home and abroad taught, and all the Protestant churches own.
And that in sum is this:

"That a law-condemned sinner is freely justified by God’s grace, through the
redemption that is in Jesus Christ; that he is justified only for the
righteousness of Christ imputed to him by God of his free grace, and received by
faith alone as an instrument; which faith is the gift of the same grace." For
guarding against licentiousness, they constantly teach out of God’s word,

"That without holiness no man can see God: That all who believe truly on Jesus
Christ, as they are justified by the sprinkling of his blood, so are they
sanctified by the effusion of his Spirit: That all who boast of their faith in
Christ, and yet live after their own lusts, and the course of this world, have
no true faith at all; but do, in their profession, and contradicting practice,
blaspheme the name of God, and the doctrine of his grace; and continuing so,
they shall perish with a double-destruction, beyond that of the openly profane
who make no profession." And when they find any such persons in their communion
(which is exceedingly rare), they cast them out as dead branches. They teach,

"That as the daily study of sanctification is a necessary exercise to all that
are in Christ; so the rule of their direction in it, is the holy spotless law of
God in Christ’s hand: That the Holy Ghost is the beginner and advancer of this
work, and faith in Jesus Christ the great mean of it: That no man can be holy
till he be in Christ, and united to him by faith; and that no man is truly in
Christ, that is not thereby sanctified. They preach the law to condemn all flesh
out of Christ, and to show people thereby the necessity of taking themselves to
him for salvation."

See the savoury words of blessed Tindal,6 called the apostle of England, in his
letter to John Frith, written Jan. 1533,

"Expound the law truly, and open the veil of Moses, to condemn all flesh and
prove all men sinners, and that all deeds under the law, before mercy has taken
away its condemnation, is sin and damnable; and then as a faithful minister, set
abroach the mercy of our Lord Jesus, and let the wounded consciences drink of
the water of him. And then your preaching shall be with power, and not as the
hypocrites. And the Spirit of God shall work with you; and all consciences shall
bear record unto you, and feel that it is so. And all doctrine that casts a mist
on these two, to shadow and hide them — I mean the law of God, and the mercy of
Christ — you resist that [doctrine] with all your power."7 And so do we. What is
there in all this to be offended with? Is not this enough to vindicate our
doctrine from any tendency to licentiousness? I am afraid that there are some
things in which we differ more than they think fit yet to express. And I shall
guess at them.

1. The first is about the imputed righteousness of Christ. This righteousness of
Christ, in his active and passive obedience, has been asserted by Protestant
divines to be not only the procuring and meritorious cause of our justification
(for this the Papists own), but also the matter, as the imputation of it is the
form of our justification — though I think our logical terms are not so adapted
for such divine mysteries. But whatever propriety or impropriety there is in
such school terms, the common Protestant doctrine has been that, a convinced
sinner seeking justification must have his eye on nothing but this righteousness
of Christ (as God proposes nothing else to him); and that God in justifying a
sinner, accepts him in this righteousness only, when he imputes it to him.

Now, about the imputed righteousness of Christ some say that,

"It belongs only to the person of Christ: he was under the law, and bound to
keep it for himself, so that he might be a fit Mediator without spot or blemish.
It is a qualification in the Mediator, rather than a benefit acquired by him to
be communicated to his people." For they will not allow "this personal
righteousness of Christ to be imputed to us any other way than in the merit of
it, as purchasing for us an easier law of grace;" they place all our justifying
righteousness in the observation of this law of grace. Thus, what they
understand by this justifying righteousness is, "our own personal inherent
holiness, and nothing else." They hold that,

"Christ died to merit this from the Father; namely, that we might be justified
upon easier terms under the gospel, than those terms of the law of innocency.
Instead of justification by perfect obedience, we are now to be justified by our
own evangelical righteousness, made up of faith, repentance, and sincere
obedience." And if we do not hold with them in this, they tell the world we are
enemies to evangelical holiness, slighting the practice of all good works, and
allowing our hearers to live as they are inclined. Thus they slander the
preachers of free grace, because we do not place justification in our own
inherent holiness, but in Christ’s perfect righteousness, imputed to us upon our
believing in him. This faith, we teach, purifies the heart, and always inclines
us to holiness of life. Nor do we hold any faith to be true and saving that does
not show itself by good works, without which no man is or can be justified,
either in his own conscience, or before men. But it does not follow from this
that we cannot be justified in the sight of God by faith only — because the
apostle Paul asserts the latter, and the apostle James the former, both in good
agreement.

2. The second is about the nature of justifying faith. There appears to be some
difference, or misunderstanding of one another, about the true notion and nature
of justifying faith. Divines commonly distinguish between the direct act of
faith, and the reflex act. Properly speaking, the direct act is justifying and
saving faith, by which a lost sinner comes to Christ and relies upon him for
salvation. The reflex act is the soul looking back upon a former act of faith. A
rational creature can reflect upon his own acts, whether they are acts of
reason, faith, or unbelief. A direct act of saving faith is that by which a lost
sinner goes out of himself to Christ for help, relying upon him only for salva
tion. A reflex act arises from the sense that faith gives of its own inward act,
upon a serious review. The truth and sincerity of this sense is further cleared
up to the conscience, by the genuine fruits of an unfeigned faith, appearing to
all men in our good lives and holy conversation. As plain as these things may
be, yet we find we are frequently mistaken by others — and we wonder at the
mistake; for we dare not ascribe to some learned and good men the principles of
ignorance, or wilfulness, from which mistakes in plain cases usually proceed.
When we do press sinners to come to Christ by a direct act of faith, consisting
in a humble reliance upon Him for mercy and pardon, they will understand us,
whether we would have it or not, to mean a reflex act of faith, by which a man
knows and believes that his sins are pardoned and that Christ is his — when they
might easily know that we mean no such thing. Mr. Walter Marshall, in his
excellent book, recently published,8 has largely clarified this, and the true
controversy of this day, though it is eight or nine years since he died.

3. The third is about the place that faith has in justification. We seem to
differ about the interest, room, and place that faith has in justification. It
is so plainly a New Testament truth that we are justified by faith in Jesus
Christ, that no man pretending ever so barely to the Christian name, denies it.
The Papists own it; and the Socinians and Arminians; all own it. But how
different are their senses of it! And indeed you cannot more speedily and
certainly judge the spirit of a man, than by his real inward sense of this
phrase, (if you could reach it): A sinner is justified by faith in Jesus Christ.
Some say that faith in Jesus Christ justifies as a work, by the to credere,9 as
if it took the place of perfect obedience required by the law. Some say that
faith justifies as it is informed and animated by charity. So the Papists say,
who plainly confound justification and sanctification. Some say that faith
justifies as it is a fulfilling of the condition of the new covenant, "If you
believe, you shall be saved."10 No, they will not stop there, but they would
have this faith justify because it has a principle and fitness in it that
disposes us to sincere obedience. The plain old Protestant doctrine is that the
place of faith in justification is only that of a hand or instrument receiving
the righteousness of Christ, for which only are we justified. So that although
great scholars often confound themselves and others in their disputations about
faith’s justifying a sinner, every poor plain believer has the marrow of this
mystery feeding his heart; and he can readily tell you that to be justified by
faith, is to be justified by Christ’s righteousness, apprehended by faith.

4. The fourth is about the Two Adams. We seem to misunderstand one another about
the two Adams, and especially the latter. (See Romans 5:12 to the end.) In that
excellent scripture a comparison is instituted, which if we duly understood and
agreed in, we would not readily differ in the main things of the gospel. The
apostle there tell us that the first Adam stood in the place of all his natural
posterity. He had their stock in his hand. While he stood, they stood in him;
and when he fell, they fell with him. By his fall he derived sin and death to
all those who spring from him by natural generation. This is the sad side. But
he tells us in opposition to this, and comparing with it, that Christ — the
second man — is the new head of the redeemed world. He stands in their place.
His obedience is theirs; and he justly communicates to his spiritual offspring
the contrary to what the first sinful Adam does to his natural offspring:
righteousness instead of guilt and sin, life instead of death, justification
instead of condemnation, and eternal life instead of hell deserved. So that I
think the 3d, 4th, and 5th chapters of the epistle to the Romans deserve our
deep study for the mystery of justification; and the 6th, 7th, and 8th chapters
for the mystery of sanctification. But what do others say about Christ’s being
the second Adam? We find them unwilling to speak of it; and when they do, it is
quite alien from the scope of the apostle in that chapter. Thus they seem to say
to us that,

"As a rector, ruler, and governor, God has resolved to save men by Jesus Christ.
The rule of this government is the gospel, as a new law of grace. Jesus Christ
is set at the head of this rectoral government. In that state he sits in glory,
ready and able, out of his purchase and merits, to give justification and
eternal life to all that can bring good evidence of their having complied with
the terms and conditions of the law of grace."

Thus they antedate the Last Day, and present Christ as a Judge, rather than a
Saviour. Luther was in the habit of warning people of this distinction
frequently in his commentary on the epistle to the Galatians. And we find some
are not willing to allow any other headship to Christ except what belongs to his
kingly office. As for his suretyship, and being the second Adam, and a public
person, some treat it with contempt. I have heard that Dr. Thomas Goodwin was an
Arminian in his youth, or at least inclining that way; but he was by the Lord’s
grace brought off that by Dr. Sibbs11 clearing up this same point to him, of
Christ’s being the head and representative of all his people. Now, though we
maintain stedfastly this headship of Jesus Christ, yet we do not say that there
is an actual partaking of his fulness of grace till we are in him by faith;
though this faith is also given to us on Christ’s behalf (Php 1:29),12 and we
believe that is through grace (Acts 18:27).13 And we know no grace, we can call
nothing grace, we care for no grace, except what comes from this head, the
Saviour of the body. But so much shall serve to point out the main things of
difference and mistakes. Is it not a little provoking that some are so
captious14 that no minister can preach in the hearing of some, "of the freedom
of God’s grace; of the imputation of Christ’s righteousness; of sole and single
believing on him for righteousness and eternal life; of the impossibility of a
natural man’s doing any good work before he is in Christ; of the impossibility
of mixing a man’s righteousness and works, with Christ’s righteousness, in the
business of justification; and several other points," without immediately being
called or suspected of being an Antinomian? If we say that faith in Jesus Christ
is neither a work, condition, or qualification in justification, but is a mere
instrument, receiving (as an empty hand receives the freely given alms) the
righteousness of Christ; and that, in its very act, it is a renouncing of all
things but the gift of grace: the fire is kindled. So that it has come to what
Mr. Christopher Fowler said, "that he that will not be Antichristian must be
called an Antinomian."15 Is there a minister in London who did not preach, some
twenty, some thirty years ago, according to their standing, that same doctrine
now called Antinomian by some? Do not let Dr. Crisp’s book be looked upon as the
standard of our doctrine. There are many good things in it, and also many
expressions in it that we generally dislike. It is true that Mr. Burgess and Mr.
Rutherford16 wrote against Antinomianism, and against some that were both
Antinomians and Arminians. And it is no less true that they wrote against the
Arminians, and hated the new scheme of divinity so much now contended for, and
to which we owe all our present contentions. I am persuaded,that if these godly
and sound divines were on the present stage, they would be as ready to draw
their pens against two books lately printed against Dr. Crisp, as ever they were
ready to write against the doctor’s book. Truth is to be defended by truth; but
error is often and unhappily opposed by error under truth’s name. But what shall
we do in this case? What shall we do for peace with our brethren? Shall we lie
still under their undeserved reproaches, and for keeping the peace, silently
allow others to beat us unjustly? If it were our own personal concern, we should
bear it: if it were only their charging us with ignorance, weakness, and being
unstudied divines (terms they have liberally used to call all that have not
learned, and dare not believe their new divinity), we might easily pass it by,
or put up with it. But can we be silent when we see the pure gospel of Christ
corrupted, and an Arminian gospel newly vamped and obtruded on people, to the
certain peril of the souls of those who believe it? And when our ministry is
reflected on, which should be dearer to us than our lives? As we have a charge
from the Lord to deliver to our people what we have received from him, as he
calls and enables us, we are not to give way by subjection, not for an hour, to
those who creep in not only to spy out, but to destroy not so much the
gospel-liberty as the gospel-salvation we have in Christ Jesus, and to bring us
back under the yoke of legal bondage. And indeed, the ease in that epistle to
the Galatians and ours has a great affinity.17 Is it desired that we should
forbear to make a free offer of God’s grace in Christ to the worst of sinners?
This cannot be granted by us, for this is the gospel "faithful saying, and
worthy of all acceptation" (and therefore worthy of all our preaching of it),
"that Jesus Christ came into the world to save sinners, and the chief of them,"
(1 Timothy 1:15). This was the apostolic practice, according to their Lord’s
command (Mark 16:15-16; Luke 24:47). They began at Jerusalem, where the Lord of
life was wickedly slain by them; and yet life in and through his blood was
offered to, and accepted and obtained by, many of them. Every believer’s
experience witnesses to this, that every one that believes on Jesus Christ acts
that faith as the chief of sinners. Every man that sees himself rightly thinks
so of himself, and does not think amiss in that. God only knows who is truly the
greatest sinner, and every humbled sinner will think that he is the man. Shall
we tell men, that unless they are holy, they must not believe on Jesus Christ?
that they must not venture on Christ for salvation till they are qualified and
fit to be received and welcomed by him? This would be to forbear preaching the
gospel at all, or to forbid all men to believe on Christ. For never was any
sinner qualified for Christ. He is well qualified for us (1 Corinthians 1:30);
but a sinner out of Christ has no qualification for Christ but sin and misery.
Where should we have any better, but in and from Christ? No, suppose an
impossibility — that a man were qualified for Christ; I boldly assert that such
a man would not, nor could he ever believe on Christ, — for faith is a lost,
helpless, condemned sinner’s casting himself on Christ for salvation; and the
qualified man is no such person. Shall we warn people that they should not
believe on Christ too soon? It is impossible that they should do it too soon.
Can a man obey the great gospel-command too soon? (1 John 3:23), or do the great
work of God too soon? (John 6:28-29). A man may too soon think that he is in
Christ, and that is when it is not so indeed; and this we frequently teach. But
this is but an idle dream, and not faith. A man may too soon fancy that he has
faith; but I hope he cannot act faith too soon. If any should say, a man may be
holy too soon, how would that saying be reflected upon? And yet it is certain
that, though no man can be holy too soon (because he cannot believe on Christ
too soon, which is the only spring of true holiness), yet he may, and many do,
set about the study of what he considers holiness too soon; that is, before "the
tree is changed," (Matthew 12:33-35); before he has "the new heart," (Ezekiel
36:26-27), and the "Spirit of God dwelling in him," which is only gotten by
faith in Christ (Galatians 3:14); and therefore all this man’s studying of
holiness is not only labouring in vain, but acting out of sin. And if this
study, and these endeavours, are managed as they commonly are, to obtain
justification before God, then they are the more wicked works still. And because
this point is needful to be known, I would give you some testimonies for it.
Doctrine of the Church of England, in her thirty-nine articles, Art. 13,

"Works done before the grace of Christ, and the inspiration of his Spirit, are
not pleasant to God; forasmuch as they do not spring from faith in Jesus Christ;
neither do they make men fit to receive grace, or (as the school-authors say)
deserve grace from congruity. Indeed rather, because they are not done as God
has willed and commanded them to be done, we do not doubt that they have the
nature of sin." So the Confession of Faith reads, chap. 16, art. 7. Calvin.
Instit. lib. 3, cap. 15, sect. 6, —

"They (says he, speaking of the Popish schoolmen) have found out that I do not
know what moral good works there are, whereby men are made acceptable to God
before they are ingrafted into Christ. It is as if the scripture lied when it
said, ’They are all in death who do not have the Son,’ (1 John 5:12). If they
are in death, then how can they generate matter of life? It is as if it were of
no force, ’Whatever is not of faith is sin;’ or as if ’evil trees could bring
forth good fruit.’"

Read the rest of that section. On the contrary, the Council of Trent, sess. 6,
canon 7, says boldly,

"Whoever says that all works done before justification, however they are done,
are truly sin and deserve the hatred of God, let him be anathema." And to give
you one more bellowing of the beast, wounded by the light of the gospel, see the
same Council, sess. 6, canon 11, "Si quis dixerit, Gratiam qua justificamur,
esse tantum favorem Dei, anathema sit." 18 This is fearful blasphemy, says Dr.
Downham, bishop of Londonderry, in his orthodox book of justification, lib. 3,
cap. 1, where he says that,

"the Hebrew words which in the Old Testament ’signify the grace of God,’ always
signify ’favour,’ and never ’inherent grace.’ And above fifty testimonies may be
brought from the New Testament, to prove that by ’God’s grace’ his ’favour’ is
still meant." But what was good Church of England doctrine at and after the
Reformation, cannot now go down with some Arminianizing nonconformists.19

If, then, nothing will satisfy our quarrelling brethren but either silence as to
the main points of the gospel which we believe, and live by the faith of, and
look to be saved in, — which we have preached for many years with some seals of
the Holy Ghost in converting sinners unto God, and in building them up in
holiness and comfort, by the faith and power of them, — which we also vowed to
the Lord to preach to all that will hear us, as long as we live, in the day when
we gave ourselves up to serve God with our spirit in the gospel of his Son: if
either this silence, or the swallowing of Arminian schemes of the gospel,
contrary to the New Testament, and unknown to the reformed churches in their
greatest purity, are the only terms of peace with our brethren, then we must
maintain our peace with God and our own consciences, in defence of the plain
gospel truth, and maintain our harmony with the reformed churches, and in the
comfort of these, bear their enmity. And though it is usual with them to vilify
and contemn those who differ from them for their fewness, weakness, and lack of
learning, yet they might know that the most learned and godly in the Christian
world have maintained and defended the same doctrine we stand for, for some
ages. The grace of God will never lack, for it can and will furnish defenders of
it. England has been blessed with a Bradwardine, an Archbishop of Canterbury,
against the Pelagians; a Twiss and Ames against the Arminians. And although
those who contend with us would separate their cause altogether from that of
these two pests of the Church of Christ, I mean Pelagius and Arminius, yet
judicious observers cannot but already perceive a coincidence, and fear more,
when either the force of argument drives them out of their lurking-holes, or
when they think it fit to discover their secret sentiments, which we still only
guess at. Then, as we shall know better what they would be at, so it is very
likely that they will then find enemies in many whom they have seduced by their
craft, and yet seem to be in their camp; and will meet with opposers, both at
home and abroad, that they do not think of. Our doctrine of the justification of
a sinner by the free grace of God in Jesus Christ, however it is misrepresented
and reflected upon, is yet undeniably recommended by four things.

1. It is a doctrine savoury and precious to all serious godly persons. Dr.
Ames’s observation holds good as to all the Arminian divinity, that it is contra
communem sensum fidelium; "against the common sense of believers." And though
this is an argument of little weight with those who value more the judgment of
the scribes, and the wise, and disputers of this world, (1 Corinthians 1:18-21),
than of all the godly — yet the Spirit of God by John gives us this same
argument,

"They are of the world; therefore they speak of the world, and the world hears
them. We are of God: he that knows God hears us; he that is not of God does not
hear us. By this we know the Spirit of truth and the spirit of error;" (1 John
4:5-6).

How evident is it that several who, by education or an unsound ministry — having
had their natural enmity against the grace of God strengthened when the Lord by
his Spirit has broken in upon their hearts, and raised a serious soul-exercise
about their salvation — that their turning to God in Christ, and their turning
from Arminianism, have begun together? And some of the greatest champions for
the grace of God have been persons thus dealt with, as we might instance. And as
it is thus with men at their conversion, so is it found afterward that as it is
still well with them in their inner man, so does the doctrine of grace still
appear more precious and savoury. On the other part, all the ungodly and
unrenewed have a dislike and disrelish of this doctrine, and they are all for
the doctrine of doing, and love to hear it; and in their sorry exercise, they
are still for doing their own business in salvation — though they are nothing,
and can do nothing, but sin, and destroy themselves.

2. It is that doctrine only, by which a convinced sinner can be dealt with
effectually. When a man is awakened, and brought to that which all must be
brought to, or to worse: "What shall I do to be saved?" we have the apostolic
answer to it: "Believe on the Lord Jesus Christ, and you shall be saved, and
your house;" (Acts 16:30-31). This answer is so old, that with many it seems out
of date. But it is still, and it will ever be, fresh, and new, and savoury; and
it is the only resolution of this grand case of conscience, as long as
conscience and the world lasts. No wit or art of man will ever find a crack or
flaw in it, or devise another or a better answer; nor can anything but this
alone rightly heal the wound of an awakened conscience. Let us set this man to
seek resolution in this case, from some masters in our Israel. According to
their principles, they must say to him, "Repent, and mourn for your known sins,
and leave them and loathe them, and God will have mercy on you." "Alas! (says
the poor man) my heart is hard, and I cannot repent rightly; indeed, I find my
heart harder and more vile than when I was secure in sin." If you speak to this
man of qualifications for Christ, he knows nothing of them; if you speak of
sincere obedience, his answer is native and ready, "Obedience is the work of a
living man, and sincerity is only in a renewed soul." Sincere obedience is
therefore as impossible to a dead unrenewed sinner, as perfect obedience is. Why
should not the right answer be given, "Believe on the Lord Jesus Christ, and you
shall be saved?"

Tell him what Christ is, what he has done and suffered to obtain eternal
redemption for sinners, and that according to the will of God and his Father.
Give him a plain downright narrative of the gospel-salvation wrought out by the
Son of God; tell him the history and mystery of the gospel plainly. It may be
that the Holy Ghost will work faith thereby, as he did in those first-fruits of
the Gentiles, (Acts 10:41). If he asks what warrant he has to believe on Jesus
Christ? tell him that he has an utter indispensable necessity for it; for
without believing on Christ he must perish eternally; that he has God’s gracious
offer of Christ and all his redemption, with a promise that upon accepting the
offer by faith, Christ and salvation with him, is his; tell him that he has
God’s express commandment to believe on Christ’s name (1 John 3:23); and that he
should be conscientious to obey it as well as any command in the moral law. Tell
him of Christ’s ability and good-will to save; that no man was ever rejected by
him that cast himself upon him; that desperate cases are the glorious triumphs
of his art of saving. Tell him that there is no midst between faith and
unbelief; that there is no excuse for neglecting the one, and continuing in the
other; that believing on the Lord Jesus for salvation is more pleasing to God
than all obedience to his law; and that of all sins, unbelief is the most
provoking to God, and the most damning to man.

Against the greatness of his sins, the curse of the law, and the severity of God
as Judge, there is no relief to be held forth to him but the free and boundless
grace of God in the merit of Christ’s satisfaction by the sacrifice of himself.
If he should say, What is it to believe on Jesus Christ? As to this, I find no
such question in the word; but all did in some way understand the notion of it:
the Jews that did not believe on him (John 6:28-30); the chief priests and
Pharisees (John 7:48); the blind man (John 9:35). When Christ asked him, "Do you
believe on the Son of God?" he answered, "Who is he, Lord, that I may believe on
him?" Immediately, when Christ had told him (ver. 37), he does not ask, What
does it mean to believe on him? but, "Lord, I believe," and he worshipped him;
and so he both professed and acted faith in him. So did the father of the
lunatic (Mark 9:23-24); and the eunuch (Acts 8:37). They all, both Christ’s
enemies and his disciples, knew that faith in him was believing that the man
Jesus of Nazareth was the Sort of God, the Messiah, and Saviour of the world, so
as to receive and look for salvation in his name (Acts 4:12). This was the
common report published by Christ and his apostles and disciples, and known by
all that heard it. If he still asks what he is to believe, then you tell him
that he is not called to believe that he is in Christ, and that his sins are
pardoned, and he a justified man, but that he is to believe God’s record
concerning Christ; and "this record is, that God gives (that is, offers) to us
eternal life in his Son Jesus Christ," (1 John 5:10-12); and that all who with
the heart believe this report, and rest their souls on these glad tidings, shall
be saved, (Romans 10:9-11). And thus he is to "believe, that he may be
justified," (Galatians 2:16).

If he still says that this believing is hard, this is a good doubt, but easily
resolved. It speaks of a man deeply humbled. Any body may see his own impotence
to obey the law of God fully; but few find the difficulty of believing. For his
resolution, ask him what it is that he finds difficult for him to believe? Is it
his unwillingness to be justified and saved? Is it his unwillingness to be so
saved by Jesus Christ, to the praise of God’s grace in him, and to the voiding
of all boasting in himself? This he will surely deny. Is it a distrust of the
truth of the gospel-record? This he dare not admit. Is it a doubt of Christ’s
ability or good-will to save? This is to contradict the testimony of God in the
gospel. Is it because he doubts he has an interest in Christ and his redemption?
You tell him that believing on Christ makes up the interest in him. If he says
that he cannot believe on Jesus Christ, because of the difficulty of acting this
faith, and that a divine power is needful to draw it forth, which he does not
find, then you tell him, that believing in Jesus Christ is no work, but a
resting on Jesus Christ; and this pretence is as unreasonable as if a man who is
wearied by a journey, and not able to go one step further, were to argue, "I am
so tired that I am not able to lie down" — when indeed he can neither stand nor
go. The poor wearied sinner can never believe on Jesus Christ till he finds he
can do nothing for himself; and in his first believing he always applies himself
to Christ for salvation, as a man who is hopeless and helpless in himself. And
by such reasonings with him from the gospel, the Lord will (as he has often
done) convey faith, and joy, and peace, by believing.

3. This doctrine of free justification by faith alone has this advantage: it
suits all men’s spirits and frame in their serious approaches to God in worship.
Men may think and talk boldly of inherent righteousness, and of its worth and
value; of good works, and frames, and dispositions: but when men present
themselves before the Lord, and have any discoveries of his glory, all things in
themselves will disappear, and be looked upon as nothing. Zophar, though the
hottest speaker of Job’s friends, yet spoke rightly to him, "For you have said,
My doctrine is pure, and I am clean in your eyes. But, Oh that God would speak!"
(Job 11:4-5). And so Job found it, when God displayed his glory to him, and only
in the works of creation and providence (chap. 38, 39). He then changed his tune
(Job 40:4-5; Job 42:2-6). So it was with Isaiah (chap 6:5),20 till pardoning
grace was imparted to him.21 No man can stand before this holy Lord God, with
any peace and comfort, unless he has God himself to stay upon. His grace and
mercy in Jesus Christ only, can preserve a man from being consumed, and the
faith of it from being confounded. Hence we see the difference between men’s
frame in their disputes and doctrine about these points, and their own sense and
pleadings with God in prayer.

4. This doctrine of justification by faith, without any mixtures of man (however
and by whatever names and titles they may be dignified or distinguished by), has
this undoubted advantage: it is that which all who are not judicially hardened
and blinded either [plead], or would or must resort to when dying. How loath
would men be to plead that cause on a deathbed, which they so stoutly stand up
for with tongue and pen, when they are at ease, and when that evil day is far
away? They seem to be jealous, lest in the business of justification, God’s
grace and Christ’s righteousness have too much place, and men’s works too
little. But was there ever a sensible dying person who was exercised with this
jealousy as to himself? Even bloody Stephen Gardiner,22 when dying, could answer
Dr. Day, Bishop of Chichester, who offered comfort to him by this doctrine,

"What, my Lord, will you open that gap now? Then, farewell altogether. To me,
and such others in my case, you may speak it; but open this window to the
people, then farewell altogether." 23 In these words, he bewrayed24 a conviction
of the fitness of the doctrine to dying persons, and his knowledge that it
tended to the destruction of the kingdom of Antichrist. As Fox, in the same Book
of Martyrs, (vol. ii. p. 46), gives this as the reason for Luther’s success
against Popery, above all former attempts of preceding witnesses.

"But (he says) Luther gave the stroke, and plucked down the foundation, and all
by opening one vein, long hidden before, in which lies the touchstone of all
truth and doctrine, as the only principal origin of our salvation; which is our
free justification, by faith only, in Christ the Son of God."

Consider how it is with the most holy and eminent saints when dying. Did you
ever see or hear any of them boasting of their works and performances? They may
and do admit to the praise of his grace, what they have been made to be, what
they have been helped to do or suffer for Christ’s sake. But when they draw near
to the awful tribunal, what else is in their eye and heart, but only free grace,
ransoming blood, and a well-ordered covenant in Christ the Surety? They cannot
bear to hear any make mention to them of their holiness, their own grace and
attainments. In a word, the doctrine of conditions, qualifications, and rectoral
government, and the distribution of rewards and punishments according to the new
law of grace, will make but an uneasy bed to a dying man’s conscience; and it
will leave him in a very bad condition at present, and in dread of worse when he
is feeling in his last agonies, that the wages of sin is death, if he cannot by
faith add, "But the gift of God is eternal life, through Jesus Christ our Lord,"
(Romans 6:23). He is a wise and happy man that anchors his soul on that rock, at
which he can ride out the storm of death.

Why should men contend for that in their life, that they know they must renounce
at their death? Or why neglect that truth now, that they must resort to then?
Why should a man build a house which he must leave in a storm, or be buried in
its ruins? Many architects have attempted to make a sure house of their own
righteousness; but it is without a foundation; and it must fall, or be thrown
down sorrowfully by the foolish builder — which is the better way. It is a great
test of the truth of the doctrine about the way of salvation, when it is
generally approved of by sensible dying men. And it is obvious to any man what
the universal sense of all such men in this case is, as to the righteousness of
Christ, and their own righteousness. He was an ingenuous Balaamite, who being
himself a Papist, said to a Protestant, "Our religion is best to live in; yours
is best to die in." But notwithstanding these great advantages (and they are but
a few of many) that this doctrine is attended with, there are not a few
disadvantages under which it labours; though they are to its commendation rather
than reproach, yet they do hinder its welcome and its reception. Such as,

1. This doctrine is a spiritual mystery, and it does not lie level to a natural
understanding, (1 Corinthians 2:10; 1 Corinthians 2:14). Working for life, a man
understands naturally; but believing for life, he does not understand. To mend
the old man, he knows; but to put on the new man by faith, is a riddle to him.
The study of holiness, and to endeavour to square his life according to God’s
law, he knows a little about, though he can never do it; but to draw
sanctification from Christ by faith, and to walk godly, in and through the force
of the Spirit of Christ in the heart by faith, is mere canting to him. A new
life he understands a little; but nothing of a new birth and regeneration, for
he never saw himself stark dead. No, not only is it unknown to the natural man,
but his natural state he is by an enemy to it. He neither does, nor can know it,
nor approve of it (1 Corinthians 2:14). "Wisdom (that is, Christ’s way of saving
men revealed in the gospel) is justified by all her children," and by them only
(Matthew 11:19, Luke 7:29-30; Luke 7:35). This enmity in men toward the wisdom
of God, is the cause not only of this contempt of its ministry, but is a
temptation to many ministers to patch up and frame a gospel that is more suited
to, and taking with, and more easily understood by such men, than the true
gospel of Christ is. Paul complains of this in others, and vindicates himself
from it (1 Corinthians 1:17; 1 Corinthians 2:2). He warns others against it
(Colossians 2:8; 2 Corinthians 11:3-4; Galatians 1:6-9). And it is certain, that
doing for life is more suited to a corrupt nature, than believing is.

2. Our opposers in this doctrine have many for them, and against us; as they of
old boasted (John 7:48). They have no ground to glory in this, though they do;
nor are we to be ashamed of the truth just because we cannot vie in numbers with
them. With our opposers are all these sorts (and they make a great number);
though I do not say or think that all our opposers are to be ranked in any of
these lists; for some, both godly and learned, may mistake us and the truth in
this matter. 1. They have all the ignorant people who know nothing either of Law
or Gospel. They serve God, they say, but most falsely; and they hope that God
will be merciful to them, and save them. To all such men, both the clear
explication of God’s law, and the mysteries of the gospel, are strange things.
Yet they love to hear of sincere obedience; for all of them think there is some
sincerity in their hearts, and that they can obey somewhat. But they have no
knowledge of faith in Christ; unless by faith you understand a dream of being
saved by Jesus Christ, though they know nothing of him, or of his way of saving
men, nor of the way of being saved by him. 2. All formalists are on their side;
people that place their religion in trifles, because they are strangers to the
substance of it. 3. All proud secure sinners are against us, that go about with
the Jews "to establish their own righteousness" (Romans 10:3). The secure are
whole, and see no need of the physician; the proud have medicine at home, and
despise that which came down from heaven. 4. All the zealous devout people in a
natural religion, are utter enemies to the gospel. By a natural religion, I mean
that which is the product of the remnants of God’s image in fallen man, a little
improved by the light of God’s word. All such men cannot endure to hear that
God’s law must be perfectly fulfilled in every tittle of it, or no man can be
saved by doing it; that they must all perish for ever, who do not have the
righteousness of a man that never sinned, who is also God over all blessed for
ever, to shelter and cover them from a holy God’s anger, and to render them
accepted by him — that his righteousness is put on by the grace of God, and a
man must take himself to it, and receive it as a naked blushing sinner; that no
man can do any thing that is good, till gospel-grace renews him, and makes him
first a good man. This they will never receive, but still think that a man may
grow good by doing good.

3. Natural reason is very fertile in its objections and cavils against the
doctrine of the grace of God; and especially when this corrupt reason is
polished by learning and strong natural parts. When there are many to broach
such doctrine, and many so disposed to receive it, is it any wonder that the
gospel-truth makes little progress in the world? No, were it not for the divine
power that supports it, and the promises of its preservation, its enemies are so
many and strong, and true friends so few and feeble, that we might fear its
perishing from the earth. But we know it is impossible. And if the Lord has a
design of mercy for these nations, and has a vein of his election to dig up
among us, we have no doubt but that the glory of Christ, as a crucified Saviour,
shall yet be displayed in the midst of us, to the joy of all that love his
salvation, and to the shame of others (Isaiah 66:5).

4. I might add the great declension of some of the reformed churches from the
purity and simplicity of that doctrine they were first planted in. The new
methodists about the grace of God, had too great an increase in the French
churches. And, which was very strange, this declension advanced among them at
the same time when Jansenism25 was spreading among many of the church of Rome:
so that a man might have seen Papists growing better in their doctrine, and
Protestants growing worse.26 What there is of this among us in England, I leave
the reader to Mr. Jenkin’s Celeusma, and to the Naked Truth, part 4. And if
there is any warping toward Arminian doctrine by some on our side, in order to
ingratiate themselves with that church that has the secular advantages to
dispense, and to make way for some accommodation with them, I would rather wait
in fear till a further discovery of it, than offer to guess at.

5. Lastly, It is no small disadvantage this doctrine lies under from the spirit
of the day we live in. A light, frothy, trifling temper, prevails generally;
doctrines of the greatest weight are talked of and treated about, with a vain
unconcerned frame of spirit—as if men contended about opinions and
school-points, rather than about the oracles of God, and matters of faith. But
if men’s hearts were seen by themselves; if sin were felt; if men’s consciences
were enlivened; if God’s holy law were known in its exactness and severity, and
the glory and majesty of the lawgiver shining before men’s eyes; if men were
living as if leaving time, and launching forth into eternity, the
gospel-salvation by Jesus Christ would be more regarded.

Object. 1. Is there not a great decay among professors in real practical
godliness? Are we like the old Protestants, or the old Puritans? I answer, That
the decay and degeneracy is great, and heavily to be bewailed. But what is the
cause?And what will be its cure? Is it because the doctrine of morality, and
virtue, and good works, is not preached enough? This cannot be: for there has
been, for many years, a public ministry in the nation that makes these their
constant themes. Yet the land has become as Sodom for all its lewdness; and the
tree of profaneness has so grown, that the sword of the magistrate has not yet
been able to lop off any of its branches. Is it because men have too much faith
in Christ? Or too little? Or none at all? Would not faith in Christ increase
holiness? Did it not always do so? And will it not still do it? Was not the
holiness of the first Protestants eminent and shining? And yet they generally
put assurance in the definition of their faith. We cannot say that
gospel-holiness has prospered much by the correction or mitigation of that
harsh-like definition. The certain spring of this prevailing wickedness in the
land, is people’s ignorance and unbelief of the gospel of Christ; and that grows
by many prophets who speak lies to them in the name of the Lord.

Object. 2. But do not some abuse the grace of the gospel, and turn it into
wantonness? Answer. Yes; some do, ever did, and still will do so. But it is only
the ill-understood and not believed doctrine of grace that they abuse. The grace
itself, no man can abuse; for its power prevents its abuse. Let us see how Paul,
that blessed herald of this grace (as he was an eminent instance of it) deals
with this objection (Romans 6:1). What does he do to prevent this abuse? Is it
by extenuating what he had said in chap. 5:20, that "grace abounds much more,
where sin has abounded?" Is it by mincing grace smaller, so that men may not
choke upon it, or surfeit by it? Is it by mixing something of the law with it,
to make it more wholesome? No: but only by plainly asserting the power and
influence of this grace wherever it really is; as at length in that chapter.
This grace is all treasured up in Christ Jesus, offered to all men in the
gospel, poured forth by our Lord in the working of faith; and drunk in by the
elect in the exercise of faith, and it becomes in them a living spring, which
will and must break out and spring up in all holy conversation. He exhorts them
to drink in more and more of this grace by faith. And as for those who pretend
to grace, and live ungodly, the Spirit of God declares they are void of grace,
which is always fruitful in good works, (2 Peter 2. and Jude’s epistle). The
apostle orders the churches to cast them out (1 Corinthians 5., 2 Timothy 3:5),
and to declare to them as Peter did to a professor, that "they have no part nor
portion in this matter, for their heart is not right in the sight of God," (Acts
8:20-21) — even though the doctrine is right, that they hypocritically profess.
But if our brethren will not forbear their charge of Antinomianism, we entreat
them that they apply it justly. As,

1. On those who say that the sanction of the holy law of God is repealed, so
that no man is now under it, either to be condemned for breaking it, or to be
saved by keeping it, which to us is rank Antinomianism and Arminianism both;
indeed, that the holy law of God does not now require perfect holiness. But
indeed what can it require? For it is no law if its sanction is repealed.

2. Let the charge lie on those that are ungodly under the name of Christianity.
And both they and we know where to find such true Antinomians in great
abundance, who yet are never called by that name. And is it not somewhat
strange, that men who have so much zeal against an Antinomian principle, have so
much kindness for true Antinomians in practice?

3. Let him be called by this ugly name who does not judge that the holy law and
word of God written in the Old and New Testament is a perfect rule of life to
all believers, and does not say that all those should study conformity to it,
(Romans 12:2).27

4. That encourages himself in sin, and hardens himself in impenitence by the
doctrine of the gospel. No man that knows and believes the gospel can do so.
What some hypocrites may do is nothing to us who disown all such persons and
practices, and who own no principle that can really encourage the one or
influence the other.

5. That thinks holiness is not necessary to all that would be saved. We maintain
not only that it is necessary to be saved, but that it is a great part of
salvation.

6. Whoever thinks that when a believer comes short in obeying God’s law, he does
not sin, and that he should not mourn because of it — as provoking to God, and
hurtful to the new creation in him; and that he does not need to renew the
exercise of faith and repentance for repeated washing and pardoning.

7. Lastly, on those who say that a sinner is actually justified before he is
united to Christ by faith.

It is strange that those of us who are charged with this Antinomianism, of all
men, most press on sinners to believe on Jesus Christ, and urge the damnation
threatened in the gospel upon all unbelievers. It is not called into question by
any among us that there is a decreed justification from eternity, particular and
fixed as to all the elect, and a virtual perfect justification of all the
redeemed in and by the death and resurrection of Jesus Christ (Isaiah 53:11,
Romans 4:25, Hebrews 9:26; Hebrews 9:28; Hebrews 10:14).28 Moreover, it is only
craved29 that a sinner, for his actual justification, must lay hold on and plead
this redemption in Christ’s blood by faith.

But, on the other hand, we glory in any name of reproach (as the honourable
reproach of Christ) that is cast upon us for asserting the absolute boundless
freedom of the grace of God, which excludes all merit, and everything like it;
the absoluteness of the covenant of grace in which all things are freely
promised; and that faith that is required for sealing a man’s interest in the
covenant is promised in it, and wrought by the grace of it (Ephesians 2:8).30
For the covenant of redemption was plainly and strictly a conditional one, and
the noblest of all conditions was in it. The Son of God’s taking on him man’s
nature, and offering it in sacrifice, was the strict condition of all the glory
and reward promised to Christ and his seed (Isaiah 53:10-11).31 That faith at
first is wrought by, and acts upon, a full and absolute offer of Christ, and of
all his fulness; it is an offer that has no condition in it, except that one
which is native to all offers, acceptance. And in the very act of this
acceptance, the accepter expressly disclaims all things in himself, except
sinfulness and misery. That faith in Jesus Christ justifies32 only as a mere
instrument, receiving that imputed righteousness of Christ for which we are
justified; and that this faith, in the office of justification, is neither a
condition nor a qualification, nor is it our gospel-righteousness, but in its
very act it is a renouncing of all such pretences.

We proclaim the market of grace to be free (Isaiah 55:1-3).33 It is Christ’s
last offer, and lowest (Revelation 22:17).34 If there is any price or money
spoken of, it is no price, no money. And where such are the terms and
conditions, if we are forced to call them such, we must say that they look more
like a renouncing, than a boasting of any qualifications or conditions. Surely
the terms of the gospel-bargain are God’s free giving, and our free taking and
receiving.

We are not ashamed of teaching, That the law and all its works are ineffectual
to give life; whether that of justification, or of regeneration and
sanctification, or of eternal life. That the law of God can only damn all
sinners; that it only rebukes, and thereby irritates and increases sin; and that
it can never subdue sin till gospel-grace comes with power upon the heart; and
then when the law is written in the heart, it is copied out in the life. That we
call men to believe on the Lord Jesus Christ, in that condition which the first
Adam brought them to, and left them in; in that condition that the law finds and
leaves them in, guilty, filthy, condemned — and out of which condition they can
only be delivered by Christ, and by believing on him. That we tell sinners, that
Jesus Christ will surely welcome all that come to him; and as he will not cast
them out for their sinfulness in their nature and past life, so neither will he
cast them out for their misery, in lacking those qualifications and graces that
only he can give. That we hold forth the propitiation in Christ’s blood, as the
only thing that is to be in the eye of a man who would believe on Christ unto
justification of life; and that by this faith alone a sinner is justified, and
God is justified in doing so. That God "justifies the ungodly" (Romans 4:5),
neither by making him godly before he justifies him, nor by leaving him ungodly
after he has justified him; but that the same grace that justifies him,
immediately sanctifies him.

If we are called Antinomians for teaching such doctrine, then we are bold to say
that there is some ignorance of, or prejudice at the known Protestant doctrine,
in the hearts of the reproachers.

There are some things we complain about, such as,

1. That they load their brethren so grievously with unjust calumnies, either
directly or by consequence, as when they preach holiness and its necessity, as
if it were their proper doctrine and disowned by us, when they must know in
their consciences that there is no difference between them and us about the
nature and necessity of holiness, but only about its spring35 and its place in
salvation. We derive it from Jesus Christ and faith in him, and we know
assuredly that it can spring from nothing else. We place it between
justification and glory, and that is its scripture-place, and no where else can
it be found or stand, let them try as much and as long as they will.

2. That they seem very zealous against Antinomianism, and forget the other
extreme of Arminianism, which is far more common, and as dangerous, and far more
natural to all men. For though there have been, and may be this day, some true
Antinomians, either through ignorance or weakness, reeling to that extreme, or
by the heat of contention with and hatred of Arminianism (as it is certain some
very good and learned men have inclined to Arminianism through their hatred of
Antinomianism, and have declared as much); and some may and do corrupt the
doctrine of the gospel through the unrenewedness of their hearts — yet however
destructive this abuse may be to the souls of the seduced, such an appearance of
Antinomianism is but a meteor ora comet that will soon blaze out, and its folly
will be quickly hissed off the stage. But the principles of Arminianism are the
natural dictates of a carnal mind — which is enmity both to the law of God, and
to the gospel of Christ — and next to the dead sea of Popery (into which all
this stream runs), since Pelagius to this day, these [principles and natural
dictates] have been the greatest plague of the church of Christ; and it is
likely that they will be till his second coming.

3. We also justly complain that in their opposing true Antinomian errors, and
particularly the alleged tenets of Dr. Crisp, they hint that there is a party of
ministers and professors that defend these errors; whereas we defy them to name
one minister, in London at least, that does so.

4. That expressions capable of a good sense are strenuously perverted, contrary
to the scope of the writer or speaker.36 But this and similar things are the
usual methods of unfair contenders. Were such methods used on the other side,
how many Popish, Arminian, yes and Socinian expressions, might be published? If
any gospel-truth is preached or published that reflects on the idol of
self-righteousness, and thereby justification, it is soon quarrelled with. But
reproaches that are cast on the free grace of God, and the imputed righteousness
of Christ, if not approved by them, are still but venial,37 well-meant mistakes.
Let men’s stated principles be known, and their expressions explained
accordingly, or else such mistakes and contentions will be endless.

5. We also complain that love for peace has made many grave and sound divines
forbear to speak their minds freely in public on these points: whereby the
adverse party is emboldened; and those ministers who dare not purchase peace by
silence when such great truths are undermined, are exposed as a mark. But we do
not doubt that these worthy brethren, when they see the points of controversy
accurately stated (as they may shortly), will openly appear on truth’s side, as
we know their hearts are for it.

6. Lastly, We complain, that the scheme of the gospel contended for by our
opposers, is clouded, veiled, and darkened by school terms — new, uncouth,38 and
unscriptural phrases — whereby they think to guard themselves against
opposition, so they increase the concerns of their brethren, and keep their
principles from the knowledge of ordinary people, who are as much concerned in
those points as any scholar or divine. This controversy looks like a very bad
omen. We thought we might have healed our old breaches in smaller things; and
behold, a new one is threatened in the greatest matters. We did hope that the
good old Protestant doctrine had been rooted and riveted in the hearts of all
the ministers on our side; but now we find the contrary, and we find that the
sour leaven of Arminianism works strongly. Their advocates do not yet own the
name; but the younger sort are more bold and free — and with them, no books or
authors are held in esteem and used, but only those which are for the new
rational method of divinity.39 But for Luther, Calvin, Zanchy, Twisse, Ames,
Perkins, and divines of their spirit and stamp, they are generally neglected and
despised.

We were in hope that, after the Lord had so signally appeared for his truth and
people — in preserving both, under the rage of that Anti-Christian spirit of
persecution, and apostasy to gross Popery, which worked so mightily under the
two last reigns — and when he had given us the long-desired mercy of a legal
establishment of our gospel-liberty in this, that all hearts and hands would
have been unanimously employed in advancing the work of Christ. But we find that
as we have for a long time lost, in great measure, the power of the gospel, we
are now in no small danger also of losing the purity of the gospel. And without
them, what signifies liberty?

It is undoubted that the devil intends the obstructing of the course of the
gospel; and in this he has often had the service of the tongues and pens of good
men, as well as of bad men. Yet we are not without hope that the Lord, in his
wisdom and mercy, will defeat him; and that these contentions may yet have good
fruit and a good issue. For furthering this good end, let me request a few
things of my brethren.

1. Let us not receive reports suddenly of one another. In times of contention,
many false reports are raised, and rashly believed. This is both the fruit and
the fuel of contention. For all the noise of Antinomianism, I must declare that
I do not know (and I have both opportunity and inclination to inquire) any one
Antinomian minister or Christian in London, who is really such as their
reproachers paint them out to be, or such as Luther and Calvin wrote against.

2. Let us make Christ crucified our great study, as Christians; and preaching
him our main work, as ministers. Paul determined to know nothing else (1
Corinthians 2:2). But many manage the ministry as if they had taken up a
contrary determination to know any thing save Jesus Christ, and him crucified.
We are amazed to see so many who are ashamed of the cross of Christ, and behave
as if they accounted the tidings of salvation by the slain Son of God, an old
antiquated story, and unfit to be preached daily. And what comes in its place is
not unknown, nor is it worth mentioning. For all things that come in Christ’s
place, and justle him out, either of hearts or pulpits, are alike abominable to
a Christian. How many sermons may a man hear, and read when printed, yes, and
how many books are written, about the way to heaven, in which is hardly found
the name of Jesus Christ! And if he is named, it is the name of as a Judge and
Lawgiver, rather than Christ as a Saviour. And Christ has as little room in many
men’s prayers, unless it is in the conclusion. When we cannot avoid observing
those sad things, let it be a sharp spur to us to preach Christ more, to pray
more in his name, and to live more to his praise. Let us not be deceived with
that pretence that Christ may be preached when he is not named. The preaching of
the gospel is the naming of Christ, and it is so-called in Rom. 15:20.40 And
Paul was to "bear Christ’s name before the Gentiles, and kings, and the children
of Israel" (Acts 9:15).

3. Let us study hard, and pray much, to know the truth and to cling to it. It is
an old observation, Ante Pelagium securius loquebantur patres: "Before Pelagius
even the fathers spoke more carelessly;" meaning they spoke well, fearing no
mistakes in their hearers. Now that this is not so, the more careful we should
be in our doctrine. Let us search our own consciences, and see how we ourselves
are justified before God. So Paul argued, Gal. 2:15-16.41 And let us bring forth
that doctrine to our people, that we find in our Bibles, and have felt the power
of upon our own hearts.

4. Let us not run into extremes on the right or left hand through the heat of
contention; but carefully keep the good old way of the Protestant doctrine, in
which so many thousands of saints and martyrs of Jesus have lived godly, and
died happily, who never heard of our new schemes and notions.

And, for this end, let us take and cling to the test of the Assembly’s
Confession of Faith and Catechisms. The more we do not own ourselves, the more
we do not crave of our brethren; and because we deal fairly and openly, I shall
set it down verbatim. (Confession, Chap. XI. Of Justification).

Art. 1. "Those whom God effectually calls, he also freely justifies: not by
infusing righteousness into them, but by pardoning their sins, and by accounting
and accepting their persons as righteous: not for any thing wrought in them, or
done by them, but for Christ’s sake alone: not by imputing faith itself, the act
of believing, or any other evangelical obedience, to them as their
righteousness; but by imputing the obedience and satisfaction of Christ unto
them, they receiving and resting on him and his righteousness by faith; which
faith they have not of themselves, it is the gift of God."

Art. 2. "Faith, thus receiving and resting on Christ and his righteousness, is
the alone instrument of justification; yet is it not alone in the person
justified, but is ever accompanied with all other saving graces, and is no dead
faith, but works by love."

Art. 3. "Christ, by his obedience and faith, did fully discharge the debt of all
those that are thus justified, and did make a proper, real, and full
satisfaction to his Father’s justice in their behalf. Yet, in as much as he was
given by the Father for them, and his obedience and satisfaction accepted in
their stead, and both freely, not for any thing in them, their justification is
only of free grace; that both the exact justice and rich grace of God might be
glorified in the justification of sinners."

Art. 4. "God did, from all eternity, decree to justify all the elect; and Christ
did, in the fulness of time, die for their sins, and rise again for their
justification: nevertheless they are not justified, until the Holy Spirit does
in due time actually apply Christ unto them."

Art. 5. "God does continue to forgive the sins of those that are justified. And
although they can never fall from the state of justification; yet they may, by
their sins, fall under God’s fatherly displeasure, and not have the light of his
countenance restored unto them, until they humble themselves, confess their
sins, beg pardon, and renew their faith and repentance."

Art. 6. "The justification of believers under the Old Testament was, in all
these respects, one and the same with the justification of believers under the
New Testament." This is the whole chapter exactly.

Larger Catechism. —

"Q. How does faith justify a sinner in the sight of God?

Ans. Faith justifies a sinner in the sight of God, not because of those other
graces which do always accompany it, or of good works, that are the fruits of
it, — nor as if the grace of faith, or any act of it, were imputed to him for
his justification, — but only as it is an instrument by which he receives and
applies Christ and his righteousness."

Let these weighty words be but heartily assented to in their plain and native
sense, and we are one in this great point of justification. But can any
considering man think that the new scheme — of a real change, repentance, and
sincere obedience, as necessary to be found in a person before he may lawfully
come to Christ for justification; of faith justifying a man only as it is the
spring of sincere obedience; of a man’s being justified by and upon his meeting
the terms of the new law of grace (a new word, but of an old and evil meaning) —
can any man think that this scheme and the sound words of the Reverend Assembly
agree? Surely, if such a scheme had been offered to that grave, learned, and
orthodox synod, it would have had a more severe censure passed upon it than I am
willing to name. Do not we find, in our particular dealings with souls, the same
principles that I am now opposing? When we deal with carnal, secure, and
careless sinners (and they are a vast multitude), and we ask them to give a
reason for that hope of heaven which they pretend to, is the following not their
common answer? "I live inoffensively. I keep God’s law as well as I can; and I
repent of what I fail in, and beg God’s mercy for Christ’s sake. My heart is
sincere, though my knowledge and attainments are short of others." If we go on
to inquire further, as to what acquaintance they have with Jesus Christ — what
application their souls have made to him; what are their workings of faith on
him; what use they have made of his righteousness for justification, and his
Spirit for sanctification; what they know of living by faith in Jesus Christ —
we are barbarians to them. And many thousands in England live in this sad state,
and die, and perish eternally. Yet so thick is the darkness of the age, that
many of them live here, and go from here, with the reputation of good
Christians. And some of them may have their funeral sermon and praises preached
by an ignorant, flattering minister, though it may be the poor creatures never
did, in the whole course of their life, nor at their death, employ Jesus Christ
so much for an entry to heaven — purchased by his blood, and only accessible by
faith in him — as a poor Turk does Mahomet, for a room in his beastly paradise.
How common and fearful a thing this is in this land, and in this city! When we
come to deal with a poor awakened sinner, who sees his lost state, and that he
is condemned by the law of God, we find the same principles working in him; for
they are natural, and therefore universal in all men, and hardly rooted out of
any. We find him sick and wounded; we tell him where his help lies, in Jesus
Christ; what his proper work is, to apply to him by faith. What is his answer?
"Alas !" says the man, "I have been and I am so vile a sinner, my heart is so
bad, and so full of plagues and corruptions, that I cannot think of believing on
Christ. But if I had but repentance, and some holiness in heart and life, and
such and such gracious qualifications, I would then believe," — when indeed his
answer is as full of nonsense, ignorance, and pride as words can contain or
express. They imply, 1. "If I were pretty well recovered, I would employ the
Physician, Christ. 2. That there is some hope to work out these good things by
myself, without Christ. 3. And when I come to Christ with a price in my hand, I
shall be welcome. 4. That I can come to Christ when I will." People are
naturally thus ignorant of faith in Jesus Christ; and no words, repeated
warnings, or plainest instructions can beat into men’s heads and hearts that the
first coming to Christ by faith, or believing on him, is not believing that we
shall be saved by him, but believing on him, that we may be saved by him. It is
less to be wondered at that ignorant people do not understand it, when so many
learned men will not. When we deal with a proud, self-righteous hypocrite, we
find the same principles of enmity against the grace of the gospel. A profane
person is not so enraged at the rebukes of sin from the law, as these Pharisees
are at the discovery of their ruin by unbelief. They cannot endure to have their
idol of self-righteousness touched, either by the spirituality of God’s law that
condemns all men, and all their works, while they are out of Christ; nor by the
gospel, which reveals another righteousness than their own, by which they must
be saved. They would rather have God’s ark of the covenant stand as a captive in
the temple of their Dagon of self-righteousness, until the vengeance of God’s
despised covenant overthrows the temple, and the idol, and its worshippers.

There is not a minister that deals seriously with the souls of men, that does
not find an Arminian scheme of justification in every unrenewed heart. And is it
not sadly to be bewailed that divines should plead that same cause that we daily
find the devil pleading in the hearts of all natural men? And bewailed that
instead of "casting down" (2 Corinthians 10:4-5),42 they would be making
defences for those "strongholds" which must either be levelled with the dust, or
the rebel that holds them out must eternally perish?

It is not a bad way to study the gospel, and attain more light into it, which
may be used in dealing particularly with the consciences of all sorts of men, as
we have occasion. More may be learned this way than out of many large books. If
ministers would deal more with their own consciences, and the consciences of
others, in and about these points that are most properly cases of conscience, we
would find an increase of gospel-light, and a growing fitness to preach aright,
as Paul did: "By manifestation of the truth, commending ourselves to every man’s
conscience in the sight of God" (2 Corinthians 4:2).

Let us keep up in our hearts and doctrine, a reverent regard for the holy law of
God, and not allow a reflecting, disparaging word or thought about it. The great
salvation is contrived with regard to it; and the satisfaction given to the law
by the obedience and death of Christ our surety, has made it glorious and
honourable — more than all the holiness of mints on earth, or of the glorified
in heaven; and more than all the torments of the damned in hell, though they
also magnify the law and make it honourable. But if men teach that obedience to
the law, whether perfect or sincere, is that righteousness in which we must be
found and stand in our pleading for justification, then they "neither understand
what they say, nor of what they affirm" (1 Timothy 1:7). They "become debtors to
it," and "Christ profits them nothing" (Galatians 2:21; Galatians 5:2; Galatians
5:5). And we know what will become of that man that has his debts to the law to
pay, and has no interest in the surety’s payment. Yet many offer their own
silver — which, whatever coin of man is upon it, is reprobate, and rejected both
by Law and Gospel.

Let us carefully keep the bounds clear between the Law and Gospel, which
"whoever does this, is a right perfect divine," says blessed Luther in his
Commentary on the Epistle to the Galatians — a book that has more plain sound
gospel than many volumes of some other divines. Let us keep the law as far from
the business of justification as we would keep condemnation, its contrary; for
the law and condemnation are inseparable, except by the intervention of Jesus
Christ, our surety (Galatians 3:10-14). But in the practice of holiness, the
fulfilled law, given by Jesus Christ to believers as a rule, is of great and
good use to them, as has been declared.

Lastly, Be exact in your communion and church-administrations. If any walk
otherwise than as becomes the gospel — if any abuse the doctrine of grace to
licentiousness — draw the rod of discipline against them all the more severely;
for you know that so many wait for your waivering, and are ready to speak evil
of the ways and truths of God. The wisdom of God sometimes orders the different
opinions of men about his truth, for the clarification and confirming of it,
while each side watches the extremes that others may be in hazard of running
into. And if controversy is fairly and meekly managed this way, we may differ,
and plead our opinions, and both love and edify those we oppose, and may be
loved and edified by them in their opposition.

I know no fear possesses our side but that of Arminianism. Let us be fairly
secured from that, and as we ever hated true Antinomianism, so we are ready to
oppose it with all our might. But having such grounds of jealousy as I have
named (and it is well known that I have not named all), men will allow us to
fear that this noise of Antinomianism is raised, and any advantage they have by
the rashness and imprudence of some ignorant men, is improved to a severe height
by some, on purpose to shelter Arminianism in its growth, and to advance it
further among us, which we pray and hope the Lord will prevent.

Yours,

ROB. TRAILL.

* * *

POSTSCRIPT.

* * * THIS paper presented to you, was in its first design intended as a private
letter to a particular brother, as the title bears. How it comes to be
published, I shall not trouble the world with an account of it. I think that Dr.
Owen’s excellent book about Justification, and Mr. Marshall’s book about the
Mystery of Sanctification by Faith in Jesus Christ, are such vindications and
confirmations of the Protestant doctrine, that I fear no effectual opposition
against them. Dr. Owen’s name is so savoury and famous, his soundness in the
faith, and his ability in learning for its defence so justly reputed, that no
sober man will attempt it. Mr. Marshall was a holy retired person, and is known
only to most of us by his book published lately. The book is a deep, practical,
well-jointed discourse, and requires a more than ordinary attention in reading
it with profit; and if it is singly used, I look upon it as one of the most
useful books the world has seen for many years. Its excellence is that it leads
the serious reader directly to Jesus Christ, and cuts the sinews and overturns
the foundation of the new divinity, by the same argument of gospel-holiness by
which many attempt to overturn the old; and as it already has the seal of high
approbation by many judicious ministers and Christians that have read it, I fear
not but it will stand firm as a rock against all opposition, and will prove good
seed, and food, and light, and life, to many hereafter.

All my design in publishing this is plainly and briefly to give some information
to ordinary plain people, who either lack time or judgment to peruse large and
learned tracts about this point of justification, in which every one is equally
concerned. The theme of justification has suffered greatly by this, that many
have employed their heads and pens, who never had their hearts and consciences
exercised about it; and they must be frigid and dreaming speculations that all
such men are taken up with, whose consciences are not enlivened with their
personal concern in it.

These things are undoubted:

1. That as it is a point of highest concern to every man, so it is to the whole
doctrine of Christianity. All the great fundamentals of Christian truth centre
in this truth of justification. The Trinity of persons in the Godhead; the
incarnation of the only-begotten of the Father; the satisfaction paid to the law
and justice of God for the sins of the world by his obedience and sacrifice of
himself in that flesh which he assumed; and the divine authority of the
scriptures, which reveal all this, are all straight lines of truth that centre
in this doctrine of the justification of a sinner by the imputation and
application of that satisfaction. No justification [is possible] without a
righteousness; no righteousness can exist except what answers fully and
perfectly the holy law of God; no such righteousness can be performed except by
a divine person; no benefit can accrue to a sinner by it unless it is in some
way his, and applied to him; and no application can be made of this, but by
faith in Jesus Christ. And as the connection with, and dependence of this truth
on the other great mysteries of divine truth is evident in the plain proposal of
it, so the same has been sadly manifest in this: that forsaking the doctrine of
justification by faith in Christ’s righteousness has been the first step of
apostasy in many who have not stopped till they have revolted from Christianity
itself. Hence so many Arminians, and their chief leaders too, turned Socinians.
From denying justification by Christ’s righteousness, they proceeded to denying
his satisfaction; from the denial of his proper satisfaction, they went on to
denying the divinity of his person; and that man’s charity is excessive that
would allow the name of Christians [to be used by] such blasphemers of the Son
of God. Do not let, then, the zeal of any so fundamental a point of truth as the
justification of a sinner by faith in Christ, be charged with folly. It is good
to always be zealously affected in a good thing, and this is the best of things.

2. It is undoubted that there is a mystery in this matter of justification. As
it is God’s act, it is an act of free grace and deep wisdom. Herein justice and
mercy kiss one another in saving the sinner. Here appears God-man with the
righteousness of God, and this applied and imputed to sinful men. Here man’s sin
and misery are the field in which the riches of God’s grace in Christ are
displayed. Here the sinner is made righteous by the righteousness of another,
and he obtains justification through this righteousness, though he pays and
gives nothing for it. God declares him righteous, or justifies him freely; and
yet he is well-paid for it by the redemption that is in Christ Jesus (Romans
3:24-26). It is an act of both justice and mercy, when God justifies a believer
on Jesus Christ. And must there not then be a great mystery in it? Is not every
believer daily admiring the depth of this way of God? This mystery is usually
darkened, rather than illustrated, by logical terms used in handling it. The
only defence that good and learned men have for using them (and it has great
weight), is that the craft of adversaries constrains them to use such terms, to
find them out or to hedge them in. It is certain that this mystery is as plainly
revealed in the word, as the Holy Ghost thought fit to do in teaching the heirs
of this grace; and it would be well if men contained themselves within these
bounds.

3. It is certain that this doctrine of justification proposed in the word, has
been very differently understood and expressed by men who profess that God’s
word is the only rule of their thoughts and words about the things of the Spirit
of God. It has been, and will still be a stone of stumbling, as our Lord Jesus
Christ himself was and is (Romans 9:32-33; 1 Peter 2:7-8).

4. That whatever variety and differences there are in men’s notions and opinions
(and there are a great deal) about justification, they are all certainly
reducible to two; one of which is every man’s opinion. And they are, that the
justification of a sinner before God is either on the account of a righteousness
in and of ourselves, or on the account of a righteousness in another, even Jesus
Christ who is "Jehovah our righteousness." Law and Gospel, faith and works,
Christ’s righteousness and our own, grace and debt, equally divide all in this
matter. Crafty men may endeavour to blend and mix these things together in
justification, but it is a vain attempt. It is not only most expressly rejected
in the gospel, which peremptorily determines the contrariety, inconsistency, and
incompatibility between these two; but the nature of the things in themselves,
and the sense and conscience of every serious person, witness to the same: that
our own righteousness, and Christ’s righteousness, comprehend all the pleas of
men to justification (every man in the world stands on one or the other of
them); and in justification, they are inconsistent with and destructive one of
another. If a man trusts to his own righteousness, he rejects Christ’s; if he
trusts to Christ’s righteousness, he rejects his own. If he will not reject his
own righteousness, as too good to be renounced, if he will not venture on
Christ’s righteousness as not sufficient alone to bear him out, and save him at
God’s bar, he is a convicted unbeliever in both. And if he endeavours to patch
up a righteousness before God made up of both, he is still under the law, and a
despiser of gospel-grace, (Galatians 2:21). The righteousness that justifies a
sinner consists in aliquo indivisibili;43 and every man finds this when the case
is his own, and he is serious about it.

5. These different sentiments about justification, have been at all times
managed with a special acrimony. Those that are for the righteousness of God by
faith in Jesus Christ, look upon it as the only foundation of all their hopes
for eternity, and therefore can only be zealous for it. And the contrary side
are just as hot for their own righteousness, the most admired and adored Diana
of proud mankind, as if it were an image fallen down from Jupiter; when it is
indeed the idol that was cast out of heaven with the devil, and which he has
ever since been so diligent to set up before sinful men to be worshipped, that
he might bring them into the same condemnation with himself; for by true sin and
false righteousness he has "deceived the whole world," (Revelation 12:9).

6. The Holy Ghost speaking in the Scriptures is the supreme and infallible judge
and determiner of all truth. So where he particularly and on purpose delivers
any truth, there we are specially to attend and learn. And though in most points
of truth he usually teaches us by a bare authoritative narration, yet in some
points, which his infinite wisdom foresaw special opposition to, he not only
declares but debates and determines the truth. And the instances are two
especially. One is about the divinity of Christ’s person, and the dignity of his
priesthood; it is reasoned, argued, and determined in the epistle to the
Hebrews. The other is about justification by faith, exactly handled in the
epistles to the Romans and to the Galatians. In the former of these two, the
doctrine of free justification is taught to us most formally and accurately. And
though we find no charge against that church in Paul’s time, or in his epistle,
for their departing from the truth in this point, yet the wisdom of the Holy
Ghost is remarkable in this: that this doctrine should be so plainly asserted
and strongly proved in an epistle to that church of which the pretended
successors have apostatized from that faith, and have proved to be the main
assertors of that damnable error of justification by works. That epistle to the
Galatians is plainly written to begin a cure, and to obviate a full apostasy
from the purity of the gospel in the point of justification by faith, apart from
the works of the law. And from these two epistles, if we are wise, we must learn
the truth of this doctrine, and expound all other scriptures in harmony with
what is so setly determined there, as in foro contradictorio.44

7. Lastly, It is not to be denied or concealed that on each side, some have run
into extremes, which the majority do not own, but are usually loaded with. The
Papists run high for justification by works; yet even some of them in the
Council of Trent discoursed very favourably about justification by faith. The
Arminians have qualified a little the grossness of the Popish doctrine in this
article, and some since have essayed 45 to qualify that of the Arminians, and to
plead the same cause more finely. Again, some have run to the other extreme, as
appeared in Germany a little after the Reformation; and there have always been
some such, in all places where the gospel has shined, and these were called
Antinomians. But it is the design of this paper to reveal that this hateful name
is unjustly charged upon the orthodox preachers, and sincere believers, of the
Protestant doctrine of justification by faith only — those who keep the gospel
midway between these two rocks. What we plead for is, in sum, that Jesus Christ
our Saviour is "the fountain opened in the house of David for sin and for
uncleanness," in which only, men can be washed in justification and
sanctification; and that there is no other fountain of man’s devising, nor of
God’s declaring, for washing a sinner first, so as to make him fit and meet to
come to this fountain to wash, and to be clean. As for inherent holiness, is it
not sufficiently secured by the Spirit of Christ, received by faith, the certain
spring and cause of it; by the word of God, the plain and perfect rule of it; by
the declared necessity of it to all those who look to be saved; and to justify
the sincerity of a man’s faith? [It is,] unless we bring inherent holiness into
justification, and thereby make our own pitiful holiness sit on the throne of
judgment, along with the precious blood of the Lamb of God.

Though I expect that a more able hand will undertake an examination of the new
divinity, yet to fill up a little space, I would speak somewhat to their
Achillean argument that is so much boasted about, and so frequently insisted on
by them as their shield and spear. Their argument is that Christ’s righteousness
is our legal righteousness, but our righteousness is our evangelical
righteousness; that is, when a sinner is charged with sin against the holy law
of God, he may oppose Christ’s righteousness as his legal defence; but against
the charge of the gospel, especially for unbelief, he must produce his faith as
his defence or righteousness against that charge. With great deference to those
worthy divines who have looked at this as an argument of weight, I will in a few
words, essay to manifest that this is either saying in other odd words, the same
thing that is commonly taught by us, or else it is a sophism,46 or a departure
from the Protestant doctrine about justification.

1. This argument does not at all concern the justification of a sinner before
God. For this end, no more is needful than to consider what this charge is,
against whom it is given, and by whom. The charge is said to be given by God, as
a charge of unbelief, or of disobeying the gospel. But against whom? Is it
against a believer, or unbeliever? And these two divide all mankind. If it is
against a believer, then it is a false charge, and it can never be given by the
God of truth. For the believer is already justified by faith, and he is innocent
as to this charge. And innocence is defence enough for a man falsely charged,
before a righteous judge. Is this charge given against an unbeliever? We allow
it is a righteous charge. Yes, but they say, "Will Christ’s righteousness
justify a man from this charge of gospel-unbelief?" The answer is plain. No, it
will not, nor yet from any other charge whatever, either from Law or Gospel —
for he has nothing to do with Christ’s righteousness while he is an unbeliever.

What then does this arguing reprove? Is it that no man’s faith in Christ’s
righteousness can be justified in its sincerity before men, and in a man’s own
conscience, but in and by the fruits of a true lively faith? In this they have
no opposers that I know of. Or is it that a man may have Christ’s righteousness
for his legal righteousness, and yet be a rebel to the gospel, and a stranger to
true holiness? Who ever affirmed it? Or is it that this gospel-holiness is that
which a man must not only have (for that we grant), but that he may also venture
to stand in it, and to be found in it before God, and to venture into judgment
with God upon it, in his claim to eternal life? Then we must oppose those who
think so, as we know their own consciences will, when in any lively exercise.

These plain principles of gospel-truth, while they remain (and remain they will
on their own foundation, when we are all in our graves and our foolish
contentions are buried), overthrow this pretended charge:

1. That Christ’s righteousness is the only plea and answer of a sinner arraigned
at God’s bar for life and death.

2. This righteousness is imputed to no man but a believer.

3. When it is imputed by grace, and applied by faith, it immediately and
eternally becomes the man’s righteousness before God, angels, men, and devils,
(Romans 8:33; Romans 8:35; Romans 8:38-39). It is a righteousness that is never
lost, never taken away, and never ineffectual; it answers all charges, and is
attended with all graces.

2. I would ask, what is that righteousness that justifies a man from the sin of
unbelief? We have rejected the imaginary charge; let us now consider the real
sin. Unbelief is the greatest sin against both Law and Gospel — more remotely
against the Law, which binds all men to believe God speaking, say what he will;
and more directly against the Gospel, which tells us what we should believe, and
commands us to believe. Let us put this case (and it is pity the case is so
rare, when the sin is so common) that a poor soul is troubled about the
greatness of the sin of unbelief in "calling God a liar" (1 John 5:10), in
distrusting his faithful promise, in doubting Christ’s ability and good will to
save him, in standing aloof for so long from Jesus Christ — as many of the elect
are long in a state of unbelief till they are called; and the best of believers
have unbelief in some measure in them (Mark 9:24). Abraham’s faith staggered
sometimes (Genesis 12:20). What shall we say to a conscience thus troubled? Will
any man dare to tell him that Christ’s righteousness is his legal righteousness
against the charge of sins against the law; but for gospel-charges, he must
answer them in his own name? I know our hottest opposers would abhor such an
answer; and they would freely tell such a man that the blood of Jesus Christ
cleanses from all sin; and that his justification from his unbelief must be only
in that righteousness which he had so sinfully rejected while in unbelief, and
now lays hold on by faith.

3. But some extend this argument still more dangerously. For they say that not
only must men have faith for their righteousness against the charge of unbelief,
but also repentance against the charge of impenitence; sincerity against that of
hypocrisy; holiness against that of unholiness; and perseverance as their
gospel-righteousness against the charge of apostasy. If they mean only that
these things are justifications and fruits of true faith, and of the sincerity
of the grace of God in us, then we agree to the meaning. But we highly dislike
the expressions, as unscriptural and dangerous, tending to dishonour the
righteousness of Christ, and tending to run men onto the rocks of pride and
self-righteousness, which natural corruption drives all men upon. But if they
mean that, either jointly or separately, they are our righteousness before God;
or that, either separate from, or mixed with Christ’s righteousness, they may be
made our claim and plea for salvation, then I must say that it is a dangerous
doctrine; and its native tendency is to turn Christ’s imputed righteousness out
of the church, to destroy all the solid peace of believers, and to exclude
gospel-justification out of this world and reserve it to another — and that is
with a horrible uncertainty of any particular man’s partaking of it. But these
blessed truths of God, and blessings of believers, stand on firmer foundations
than heaven or earth, and they will continue fixed against all the attempts of
the gates of hell. Blessed be the rock, Christ, on which all is built; blessed
be the New Covenant, "ordered in all things and sure;" and "blessed is he that
believes; for there shall be a performance of those things which are told him
from the Lord," (Luke 1:45.) Amen.

LONDON, Sept. 1. 1692.


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  CHAPTER 5: 04. FOR OUR GOD IS A CONSUMING FIRE - HEBREWS 12:29
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For Our God is a Consuming Fire - Hebrews 12:29 "For our God is a consuming
fire."—Heb. XII. 29. THE transgression of the wicked saith, within the heart of
every man to whom God hath given spiritual understanding, that there is no fear
of God before their eyes. The formal and fearless approaches unto the Lord in
all his ordinances, which have now become so common among professors, ought to
say to us, that they have but little of this fear. The beginning, yea, the whole
of religion, consisting in a great measure in this holy fear, and being
denominated from it frequently in scripture, it cannot but be a sad evidence of
the decay of religion, when this fear is so evidently wanting or weak: and
therefore, to be exercised a little (if we would in the right manner) in the
consideration of this matter, as it is at all times suitable to them to whom the
vitals of religion are savoury, so, in a special manner it is pertinent for
those, who have the solemn ordinance ensuing[1] in their eye and aim.

There are three false grounds upon which Satan and our own corrupt hearts are
ready to plead against this so precious and necessary a grace, and the exercise
of it. The first is more gross, yet such as carries away thousands to
destruction; that is—an apprehension that God is all mercy and goodness. It is
true his mercy and goodness are infinite; and yet, so is his justice. We shall
not stand to shew either the grounds and reasons of this woful mistake, or to
discover it largely; it is enough that it is here removed, by the Holy Ghost
declaring somewhat of the terrible majesty of God, in a figurative expression.
The second is—some think that the New Testament dispensation doth not so require
the fear and dread of God, as the Old Testament did, as it did also then more
manifest his dreadfulness both, at the giving of the Law; and in his
punishments, sometimes extraordinary, for the breaches of it; but under the New
Testament, he manifesteth his mercy, and calleth for love. The scope of the
Apostle in bringing in this word, doth evidently obviate the mistake of this:
for from the 18th verse to the end, he instituteth a comparison, and stateth the
differences between the two dispensations; and in the preceding verse, doth draw
a conclusion, from all the love and mercy revealed in the gospel, which is the
worship with fear; and backs it with the argument in this our text. The third
ground of mistake may be—granting the dreadfulness of God in himself, and in the
New Testament dispensation also; yet, that a saving interest in this God, as
ours in Christ, doth remove all this dreadfulness, and calls for nothing but
love, and delight, and familiarity. This ground of mistake the Holy Ghost
obviates, by declaring, that even "our God," our covenanted God, is a "consuming
fire." This word then containeth a very weighty declaration of the dreadfulness
of God, under the borrowed term of "a consuming fire." It is the gracious
condescending way of the Holy Ghost, in scripture, to speak of God according to
our capacities, and to manifest him by such names and descriptions as may convey
to our understandings some sense and knowledge of him. By this word, then, we
are to understand, that as fire, and a consuming fire, is a dreadful creature,
so when the name of it is ascribed unto God, we are to take notice of his
dreadful and terrible nature and majesty. The words then being plain, we shall
not stand to start and raise questions and difficulties from them. We have then
these instructions from them:

Obser. 1. The Lord Jehovah is a most dreadful and terrible God: Obs. 2. And that
as He is so in himself, so this attribute of his doth still continue,
notwithstanding of a saving and covenant relation unto him. Both these are in
the words themselves, Obs. 3. This truth hath a great influence, as a motive and
argument, upon our serving of him with reverence and godly fear. The connecting
word "for" beareth this. As to the first,—The dreadfulness of God in himself—we
may well say of this subject, as Jacob of that place, "How dreadful is it!" Much
of the dread of it upon the heart, would enable us to speak and hear of it to
better purpose than otherwise we do. We shall not prosecute it as a
common-place, or multiply notions concerning it; but would plainly and briefly
make it clear from the word. And as the metaphor here doth evidently point out a
relation to some object which, as fuel, is in hazard of being devoured by this
consuming fire, so, in speaking of this terribleness of God, we shall prosecute
it as relating to us. Consider him then, 1st, As in himself; 2d, In his works;
3d, In his ordinances.

First, Although every thing in God, (if we may use the phrase, nothing being in
him which is not himself:) every attribute of God doth demonstrate this, we
shall name but a few:

1. Consider his incommunicable attributes, which paint forth somewhat of his
nature and being—his infiniteness, absolute sovereignty, eternity, independency,
and inexpressible glory—and we, poor, finite, dependent beings, at the next door
to nothing, lately brought out of nothing by his infinite power, and by the same
every moment preserved from returning into it. This infinite distance betwixt
him and us, will work dread in every considerate soul. It is a great wonder,
that the whole frame of nature is not swallowed up by the glory of his majesty.
Upon account of this, Abraham dreads to speak unto him: upon this account, the
angels in a holy dread cover their faces; and Job, upon a discovery of this,
abhors himself in dust and ashes: from this it is, that no man can see God and
live; that is to say, a discovery of God in his majesty, is enough to confound a
creature into nothing. "No man hath seen him at any time," saith he who is
God—the Holy Ghost. This his glory is light inaccessible. "Whom no man hath
seen, nor can see"—a strange word! Light is that which manifesteth every thing,
and yet, it is a cover unto God from the eyes of all creatures.

2. Consider the holiness of his nature. "Holy, holy, holy!" (Isa. vi.; Rev.
iv.): "Thou only art holy," (Rev. xv. 4). And therefore we, by the unholiness
and vileness of our nature, our hearts, and lives, are upon this account as
stubble fully dry before him. Is it not a wonder then that He, who is of purer
eyes than that he can behold iniquity, doth not every moment consume us who
drink up iniquity as water? How can a sinner, then, not fear?

3. Consider this dreadful and holy One as sitting in judgment, and exercising
his justice in making laws, and giving sentence against the breakers thereof.
"His eyes behold the things that are equal; he sitteth in the throne, judging
right." And here we are to be considered as breakers of his laws from the womb
to the grave. Oh! how dreadful is this attribute of God! and how stupid must
senseless hearts be!

4. And as this holy just One pronounceth righteous sentences, so there cometh
next to be considered his infinite truth in accomplishing, and his irresistible
power in executing them. No creature can, either by subtlety or strength, escape
His hand.

Secondly, Consider the dreadfulness of this God in his works. The very sight of
the glory of the heavens and earth—of the frame of nature, every way
admirable—of his ordinary and extraordinary works—ought to stir in us a dread of
this God: his ordering of all creatures, his accomplishing of all his purposes,
his maintaining of this All—his sovereign distributing of blessedness and misery
to men and angels, according to his wise decrees. Heaven and hell are dreadful
things, and should awaken our hearts to greater fear.

Thirdly, But to come nearer to our present work. How much of his dreadful glory
is to be seen in his church, and ordinances in dispensing of them, and the
blessing or curse of them. He is terrible out of his holy places, (Psalm lxviii.
35; Gen. xxviii. 17). In his ordinances this consuming fire draws near to us,
and we to him, though with offers of mercy and salvation; yet to abusers there
is a certain fearful looking-for of judgment and fiery indignation, which shall
devour the adversaries. In prayer, we speak to him. Abraham, and Moses, and
Jacob,—with what fear are they in this duty! The prophets begin with this, "Thus
saith the Lord," to strike secure hearts with some awe of their Master. Here we
hear him speaking to us. Do we communicate?—Damnation, judgment, and wrath are
then to stir us up to a careful, heedful way of performing that duty. But it may
be said that all this is true; but we, who have a saving interest in this God,
need not entertain such impressions. I answer, Happy indeed are they who upon
good grounds can say so! Such, indeed, ought not to fear to be ever actually
destroyed by this consuming fire. But yet there is a fear called for from such,
and this leads us to the second note.

Obser. 2. Even God in covenant with his own is a dreadful God, (Deut. xxviii.
58). We find such in scripture entertain the most deep impressions of his
terribleness; and that is, 1st, Because only such do know him, and none can know
him but they must fear him. It is a most native effect of a discovery of God, to
have a holy dread and fear of him. "Men do therefore fear him," (Job xxxvii.
24). Surely the want of fear floweth from ignorance. 2d, The Lord, though in
covenant with his people, is still the same God, and in him are all those things
which move holy fear. It is true that his justice having received satisfaction
from their Surety, shall never break out against them to destroy them; and that,
upon the account of their covenant-relation unto him, they may with comfort and
delight travel through all the attributes of God, even such as are most
terrifying. Yet, notwithstanding of all this, all those things are still in our
covenanted God, which are the grounds of fear and reverence. 3d, And as He is
still the same, so we are but very little changed, and there is but a little of
that removed that lays us open to destruction from this consuming fire. It is
true that there is a change in the state of believers in their justification and
adoption, which is a begun change in their natures in sanctification; yet still
they are creatures—still there is much unholiness in their hearts and lives, and
all sin in itself is equally hateful to God, and contrary to his holy nature;
still they are under his holy law, and bound to obedience, though not as a
covenant of life, yet as the rule of their life; still they are in hazard of his
anger (though not as an unappeased enemy, yet as an offended father), and of the
fruits of it, upon their breaking of his laws. 4th, The experience of the Lord’s
people who have felt somewhat of the wrath of God upon their own hearts for sin
doth prove this, and calleth for fear. Not only at first conversion, when by a
mighty hand He makes a conquest of them, the design whereof, though it be great
mercy and salvation in his heart, yet his way of managing it towards many
proclaimeth that anger in his face, and strokes in his hand; but after
conversion, many experiences have the saints of the dreadfulness of God. It was
so eminently with David, (Psalm cii. and li. 5). The saints have some attributes
of God to move fear and dread, which others have not: his goodness, love,
pardoning and healing mercy, the manifestations of that love and mercy (Hos.
iii. 5, Psalm cxxx. 4),—unto a considerate soul, how ready are these to stir up
holy fear and dread! The application and use of this doctrine the Holy Ghost
here maketh, which is our third note.

Obser. 3. The dreadfulness of God ought to enforce a reverent and holy fearful
way of serving him. This is evidently the scope of the Holy Ghost, in bringing
in this reason to back the former exhortation. So Psalm ii. 11, "Serve the Lord
with fear, and rejoice with trembling;" and, in the next verse, it is backed
with the same argument; because there is burning wrath in him, gross sinners are
in hazard of being destroyed; and this is said to be in the Son, the Mediator.
And in general, this sense of the dreadfulness of God, calleth for these three
things in our way of serving him.

1. In all our approaches to him, and in all His approaches to us in his word or
works, to have, and keep up upon the heart, a due deep sense of the infinite
distance that there is betwixt him and us; and of his glory and majesty, and our
vileness and nothingness. We find frequently in Scripture, that the more near
the Lord did draw to his people, even in gracious communications of himself, the
more of this was upon their hearts. How did the Lord’s condescension to Abraham
humble him? How did his merciful proclaiming of his name to Moses humble him? So
was it with David, (2 Sam. vii. 18). Have a care that you forget not yourself,
when he admitteth you to nearness to himself.

2. A second general observation in our way of serving of him, which this dread
should stir us up unto, is, always to approach unto him, and converse with him,
in the Mediator. Without this, there is no possible escaping of being consumed
in our approaches unto him. This is a blessed act of holy fear, and is of great
concernment unto our safety. Not only in our first reconciliation with God we
must have Christ with us, but we are to abide in him; to put him on as our
apparel, as our armour to defend from wrath; and always to dwell in him, and to
have him dwelling in us.

3. In all your worship and walk, beware especially of sin. This is the very
throwing of ourselves into this fire. It is sin which mainly makes us as fuel
before this fire: it is upon the account of sin that ever the Lord did break
out, to destroy and consume any. But before we come to the more particular
application of those truths, we would obviate some objections that may arise in
the heart against them, the clearing whereof may give some light and
understanding in the matter in hand.

First, It may be said, that this is legal doctrine, and inconsistent with that
boldness in approaching unto God, which is allowed unto his own. To this I
answer,

1. It cannot be denied but that such is the weakness and infirmity of the Lord’s
people, that it is hard for them to distinguish the boundaries betwixt some
graces in their actings; so that when the love and favour of God are borne in
with power upon their hearts, to the filling of them with joy, it is no easy
matter to keep up holy fear in exercise; and when his holiness and majesty are
manifested, it is hard not to find some abating of love and delight. But this
floweth from our own infirmity and weakness, and not from any opposition betwixt
these two graces. And the infirmity which is the cause of this, is twofold:
First, The infirmity of grace, and the weakness of the new man even in the best;
and their having the old man in some vigour and power yet remaining. This, as it
keepeth the best from such an intense and vigorous acting of any grace as is
called for, so it disposeth them, to make different graces to clash one against
the other. To instance it in the particular in hand—when the Lord by the
breathing of his Spirit, and the manifestation of himself, doth draw out the
soul to act the grace of holy fear and dread of God, unbelief, which in some
measure remaineth with the best, is very ready to render that prejudicial to the
acting of faith and love, by misapplying of the discovery of his dreadfulness,
unto the stirring up of a doubt of his love and favour unto such vile ones as we
are. And on the other hand, when he draweth near to fence the soul with
consolations, and the sense of his favour, it is ready to forget itself, and the
sense of his greatness—which greatness and majesty of his, though they be
nothing abated by his gracious condescension to the soul, yet is the soul ready
to esteem it so, because in a great measure even the best are ignorant of God.
And therefore it is no wonder, since the best find such a difficulty in
reconciling in their thoughts these attributes of God, which to our shallow
understanding seem different—as his justice and mercy, majesty and love—that it
should also be very hard not to make these graces clash together which act upon
these different objects—the attributes of God. But, secondly, The infirmity and
weakness of our very constitutions have some influence upon this; for the graces
of the Spirit being seated in our souls, and in the actings of them the powers
and affections of the soul being increased, it is no wonder, since our souls are
not capable of acting strongly with different affections, nor able to entertain
an impression of fear and dread in an intense degree, which is not prejudicial
unto that of love and joy,—that even upon this account, we are in hazard of
making the actings of different graces prejudicial, and in a manner opposite
unto one another. But we shall not stand on this.

I answer, 2. That there is no such fear of God called for from the doctrine of
his majesty rightly understood, as is any way legal, or opposite unto faith and
love: for it is deep heart-reverence and holy awe that are called for, which, as
we find in some measure in the kindly affections of children to their parents,
is very well consistent with love, and trusting them with the care of all their
movements. So also is it very well consistent in the Lord’s people with faith
in, and love unto him. And therefore, when we read of the fear and fearers of
God in scripture, we are not to take it, as holding forth that passion of fear
which is an apprehension of some ill coming; but rather, this reverence and holy
awe, which may be, where there is no fear of wrath as coming. And so, here, the
serving of him acceptably, with reverence and godly fear, upon the account of
his being a consuming fire, though the exhortation, as it concerns the visible
church, ought not to be taken as exclusive of the fear of consuming by him;
(since many in the church are enemies to God, and so, are commanded to fear
that, as a mean to make them submit unto him:) yet, as it is an argument
pressing the regenerate to reverent service of God, (which is the scope of the
Holy Ghost here,) it imports no ground of such an unbelieving fear, in them who
have fled for refuge, to lay hold upon the hope set before them.

3. I answer—That though these things, reverence and love, be not inconsistent,
yet are we at some times, and in some cases, called more to the exercise of the
one than of the other: so that as a disconsolate soul is warranted to be more in
the meditation of the mercy, and love, and condescension of God, that thereby
the heart may be stirred up to act faith and love, for the removing of that
distemper; so, a secure and backslidden saint, is called in such a condition, to
the meditation of God’s holiness, majesty, and hatred of sin, that thereby he
may be stirred up unto repentance, and returning to God. Not but that there is
much need of the anointing which washeth all things, to instruct us in the way
of duty here; nor that the Lord doth not sometimes recover backslidden souls,
(as at first he occasionally converts some,) by a sovereign merciful leading by
the bands of love. But we find this the Lord’s ordinary way in scripture of
dealing with his people, of mixing threatenings with promises, and
manifestations of his holiness and justice with those of his mercy; and thus, to
distribute to every one their portion. And according to this is his ordinary
method with his own, as their experience can testify. But that we may also
answer an objection which may be in the heart, though not avowed—it may be said,
That there are not now such proofs of the dreadfulness of God in his
dispensations, as were formerly in the Old Testament, when many immediate
judgments were poured out upon sinners.

I answer, 1. Look by faith down to hell, and all such objections would for ever
evanish. 2. The Old Testament dispensation of the gospel was administered more
in external encouragements and punishments, and the New Testament in spiritual
ones; and as the one are more choice and merciful, so the other are more
terrible. And if we shall compare the one with the other, we shall find, that it
is no less dreadful to approach unto God in the New Testament ordinances, than
it was in those of the Old Testament. Look to the Popish church accursed, or the
dreadful spiritual plagues that fall on thousands within the Reformed churches,
and we shall be forced to say, with the Bethshemites, "Who is able to stand
before this holy Lord God?" But now, to draw some practical conclusions, for a
more particular application of all this:

1. We see what a doleful condition those are in, who are not in Christ, and have
no saving interest in this dreadful God. His holy nature makes him hate them;
his justice pronounceth sentence against them; his truth and power execute it.
Every moment’s breath they draw is from his patience. They are as dry stubble
before this consuming fire. Oh, if it were but believed, what work upon hearts
would it raise!

2. And as it is thus with them, so we should learn to lament over the sins of
the Church of God in these days; and over our own hearts, wherein are such
evident tokens of the want of, or at best of the weakness, of this holy dread. I
shall name only some plain proofs of it, which as they flow from the want of the
due impression of his dreadfulness, so, where it is, they are in a great measure
removed—which may both make this grace of fear more desirable, and the want of
it more hateful.

1. From this floweth, as a sad proof, the disorderly loose walk of the greatest
number of professors. How many fools are there now who make a sport of sin? And
what is this, but to sport with a consuming fire? Strict walking with God,
keeping up a watch over the heart, ordering the tongue in savoury and edifying
discourse, accurate, exact, and circumspect walking, are reduced into notions by
the far greater part. And whence floweth all this, but from ignorance of Him
with whom we have to do? How rare is the power of religion, and the shining of
it, in the conversations of Christians!

2. Consider the manner of worship of many, and examine your own. When many come
to pray, they rush irreverently unto the work, and carry themselves so in it as
if they were coming to present a compliment, or, at best, to discourse with a
man like themselves. How rare is it to feel the heart deeply pressed with the
sense of that dreadful majesty to whom they make the address! Come they to hear
the word? Many carry themselves as if their only errand were to get a proof of
the parts and gifts of the speaker, or to get more brain-knowledge, that they
may be more qualified to talk of the matters of God. And oh! how few who take
heed how they hear,—who come to get a message delivered to them from the living
God, and who tremble at the word! And all this cometh from the want of the due
fear of God, who in that ordinance speaks to them. How do many approach unto God
in the sealing ordinance? Holy fear of receiving unworthily, and the dreadful
plagues that follow upon it; preparation made conscience of, is not every one’s
exercise that sitteth down at that holy table. And this floweth from the want of
the due impression of this, that it is one of the most solemn approaches that
the Lord maketh to us, and that we make unto him. If the fear of taking his name
in vain in that ordinance were upon the heart, there would be seen another sort
of work in preparing for it than is commonly to be seen.

3. And in as far as heart-exercise may be guessed at, by the manner of walking
and of worshipping God, we may lament that in all appearance this is in a great
measure gone, and all because of the want of the due fear of God. And in
reference to this, I would only pose you with these questions, and let the
conscience of every one answer them to the Lord, who speaketh to them from
heaven. 1. What find you of a constant care of keeping up constant communion
with God, walking as in his sight, taking his law for your rule in all your
ways? If this be gone, you are at a great loss: Herein lies a great part of the
lively exercise of religion. Take you godliness to be no more than an outwardly
blameless conversation and frequenting of the ordinances? This is a gross
mistake. 2. If you have convictions of your shortcoming, what do you with them?
Do you quench or entertain them? Surely the security and sleeping of many, even
within the reach of this consuming fire, doth proclaim that there is little fear
of him: fear would set us to our feet, and make us haste to escape. 3. Wherewith
do you entertain your affections throughout the day? What is it that hath the
flower of your thoughts in the morning, and the last at night? Is it God? or
somewhat which you would be ashamed to name to a man like yourself? How can the
fear of God be in that man, we may say, as John of the love of God in another
place.

USE.—Since, then, it is so that the want of this due impression of the majesty
of God is so evident, and bringeth forth such sad fruits, it is exceedingly of
your concernment to endeavour to have this, as you tender the welfare of your
souls,—as you would grow up in his way, and bring forth fruit to his praise.
They must be at a sad pass who desire not this. And as you would have these deep
impressions of the majesty of God,

1. Strive for the knowledge of him. It is the ignorance of God that is the most
universal cause of all the sin and misery in the world, and in the church. It is
a hard matter to convince many of their ignorance of God; and why? Because they
can answer some questions anent his nature, and the persons, and anent his
attributes. And yet they demonstrate their ignorance by their want of fear in
their walk and worship, for it is impossible to separate the knowledge and fear
of God.

2. Remember that both are premised in the well-ordered covenant, and therefore
it is your part to plead those gracious promises (Jer. xxxi. and xxxii.; Ezek.
xxxvi.), and patiently and believingly wait for the accomplishment of them.

3. Converse much in the serious meditation of him,—a duty which of all is the
most clear token of a lively serious Christian. What wonder is it to see one
fearless of God, who doth rush on in his course, as the horse doth into the
battle? But let a man set aside some time every day, or in the silent watches of
the night, to muse and think again and again of God, and of what is revealed of
him in his word and works, and let the heart be exercised therein, and you will
find light and life flowing in upon your soul; you will find the holy fear of
that glorious One quickening your soul.

4. Beware of every thing which hardeneth your heart against his fear; not only
all sin in the general, but those things in particular which you find in
experience most to influence your hearts to stupidity. Every soul exercised in
searching himself will know what is his own iniquity. And in all, and with all,
be sensible of the work being above your own strength; and that, though you be
called to some views of duty, in reference to the obtaining of this fear of God,
yet this is only to put you in God’s way wherein he ordinarily meeteth his own.
But you must be endued with power from on high: there must be an impress of his
own hand upon your heart, to bring out this grace to exercise. Pant, therefore,
for it, and wait on him, and he will manifest his glory unto you, and stir up
this holy fear in you.


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  CHAPTER 6: 05. A SERMON ON ISAIAH 63:16
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A Sermon on Isaiah 63:16

"Doubtless thou art our Father, though Abraham be ignorant of us, and Israel
acknowledge us not: thou, O Lord, art our Father, our Redeemer; thy name is from
everlasting." - ISA. LXIII. 16.

ISAIAH, by the spirit of prophecy, foreseeing the woful captivity that was to
come not many years after his death, is here anticipating the due exercise of
the godly under it, and wrestling with God for the removal of his wrath, and
returning of his merciful favour towards them. His prayer is most fervent (ver.
15), and in this is an argument made use of for pressing the same. The verse
contains a confident asserting of God’s special interest in that people, even in
the view of a formidable-like objection; for understanding whereof, we are to
canvass two senses put upon the words. One is, that this hints at the saints in
heaven, - their ignorance of what is done below, and how it fareth with God’s
church. This is ordinarily in this sense used for refuting the fond foundation
of prayer to saints in heaven, from their alleged particular knowledge of the
state of those on earth; the falsehood of which doctrine, with that of its sandy
foundation, may otherwise be solidly concluded, without the drawing of this
scripture to a sense that doth not very natively agree with its scope and drift.
The other sense, which we shall confirm, is this, - that the prophet here, in
the name of the church, asserteth by faith a gracious interest in God, even when
conscience convicteth of a sad unlikeness to their forefathers, to whom this
relationship was first graciously granted, and in them to their seed. And that
this, and not the other, is consonant to the place is evident, from the
pertinency of this sense unto the scope, and the necessity of drawing the other
to any convenient sense by some force; for what sense can the latter part have
commodiously as an objection against their faith, that they are not acknowledged
by Israel? But the conviction of unlikeness to their predecessors in their grace
and actings for God, is a strong and forcible objection, which nothing but a
strong faith well managed can overcome. This sense agreeth with the
acknowledgments of guilt made before and immediately after (ver. 17). Or we may
take both as hinted, and containing this sense: 1. "Thou art our Father; though
the worthies with whom thou enteredst first into covenant, and who were faithful
therein, are now ignorant and unmindful of us, yet the relation between thee and
us stands;" 2. "And though they, if they were alive and saw us, would disown us
as their children, because of our great unlikeness to them." (See John viii. 39,
40.) And since the two words of "ignorance" and "not acknowledging of them" give
some ground for this larger sense, we shall take it. In the verse there is, 1. A
confident assertion of an interest in God as our Father, made by the prophet in
his own name and in that of the people of God. 2. The objections in the said
passage, whereof this assertion is owned, "Though our worthy forefathers be both
ignorant of us, and if they knew us would disown us, for our unlikeness to
them." 3. A returning to the former assertion of faith, with further enlargement
and confirmation from this, - "Our Redeemer," and his "everlasting name."

We shall briefly touch at something, from the general scope and connection of
the words with the preceding and following.

Observ. A special interest in God is a sufficient warrant for asking of him any
suitable and needful blessing. If you ask the prophet’s reason for his bold-like
expostulation and prayers (ver. 15), his answer is here: "What wonder that
children expect the sounding of their father’s bowels toward them in distress?"
(See Psalm xviii. 1, 2, 3, 6.) Christ’s preface to the pattern of prayer hints
this.

We need not stand to shew what is a special interest in God, especially, being
to speak of the nature of that particular expression of it which is here used.
It is a covenant relation. But to prove and confirm you in the faith of this, is
our first work.

1. This special interest in God secures by promise and right all that is needful
for his people; nay, I may say, by begun possession; for, 1st, He that hath an
interest in God hath an interest in all blessings, for all are in him as the
fountain, and all stream natively from him. He is all in all; he alone makes up
all wants, (Psalm lxxiii. 26). 2d, This interest is yet further secured in all
blessings, by the large promises of that covenant whereof this interest in God
is the main and fundamental article. 3d, And this is yet further secured by the
infinite faithfulness and power of the Promiser.

2. The Lord commands and allows this improvement of an interest in him, and
commends it when done. He reveals himself in all his excellencies, that his
people may live upon him, and giveth the pledge of his promises that they may
live by them, and gain by trading on them. (See Jer. iii. 19.)

USE. - 1. Then this interest is of exceeding value, since it is a relevant
warrant for such pleadings. How would men value such an interest in a king as
might warrant them to ask any thing within the compass of his limited power? If
they that want it knew its value, they would not live without it; and if they
that have it knew it better, they would lead a better life, and a more
comfortable.

2. Labour to keep the faith of this clear, if you would be in a good case for
prayer, and prevailing with God therein. I shall name now only this good help to
keep the faith of an interest clear, and it is, a constant diligence in the
study of walking suitably to an interest in him. Nay, suppose there were
unbelieving doubtings about our interest in him, yet this care of performing the
duties lying on one who hath an interest, will be found a safe, ready, and
speedy way for putting an end to such unbelieving debates. As, for instance,
suppose thou question thy interest in God as thy Father, yet study to render him
that love, reverence, and obedience that a child oweth, and it will not be long
a dispute with thee.

Two things may be objected against this practice: one, against its lawfulness;
another, against the hopefulness of its succeeding. And though it may anticipate
what is to be spoken on this purpose, yet it is not impertinent to the clearing
up of this offered help, especially since we cannot reach the subject at this
time.

First, For its lawfulness.

1. Commands of God clear it up. Love, and fear, and all due obedience, are
exacted lawfully and by divine authority of them that are not in a gracious
relation to him. All that the godly ought to do by virtue of their gracious
relation to God, the ungodly are under commands to do them also, though in the
due order and method of divine prescription; otherwise, want of an interest in
God should be an excuse for the greatest part of the bold rebellions of sinners
against God.

2. Common relations to God exact, as due from men, the same dutiful behaviour
towards God, which a more special interest hath a more effectual way of obliging
the godly unto. And, therefore, we find the Lord pressing men to their duty from
such common relations, and the godly making special use of such sometimes, when
a more special interest hath been darkened, (Job x. 8, 9; Psalm cxix. 93):
sometimes in a holy delightful reckoning of all their relations to God; for a
wise believer looks on none of them as contemptible, (Psalm cxxxix. 14).

Secondly, For its hopefulness of succeeding to the clearing up of a gracious
interest in God, these things make somewhat:

1. That walking answerably unto a common relation or an honest study thereof,
can hardly be found in any who hath not a special interest in God. The Lord will
have a fair quarrel even with them that have no other relation to him, but as he
is their maker and maintainer, that they have not duly obeyed him, (Rom. i. 20,
21).

2. Commonly the darkness of our knowledge of our special interest in God
proceeds from the feebleness of our endeavours to answer the duties of such a
relation, as the sad experience of many on the one hand doth confirm it; and, on
the other, the experiences of the diligent hand testify, that it was the way to
enrich them with assurance of their interest, as well as with the possession of
other special blessings. In handling of the words, we shall first handle the
objection that the prophet’s faith triumphs over, in itself: and so, the order
of our discourse shall be on these heads - 1. The deceased godly are
unacquainted with the state of the survivors. 2. The posterity of them whose
privileges they enjoy, may be very unlike their predecessors. 3. Convictions of
both may stand with a strong faith. 4. Assurance of a special interest in God
may be attained by the people of God.

Observ. 1. The godly deceased are ignorant of the state of the survivors. It is
said of the wicked, that they know not the lot of their posterity, (Job xiv.
21). Concerning the godly, the scripture speaks not expressly. But the truth of
this may be confirmed,

1. From the silence of scripture about their knowledge of affairs done below,
which at least should limit the vanity of men in asserting the contrary as an
article of faith, especially, on so fond a foundation as that "glass of the
Trinity" that the Papists talk of, wherein they behold such things, and for so
idolatrous an end, as the giving them the worship due to God and Jesus Christ.

2. It may be hinted and guessed at by their happy state, wherein they are
settled. If the knowledge of the sins of others, especially of their relations
and posterity, was so grievous to them when on earth, and encompassed with sin,
how probable is it that this knowledge would be far more grievous to them, when
perfectly sanctified? But if it be said, that sanctified and pure affection
would allay this grief, as it will in the day of judgment, when they see
vengeance executed on them; the answer is, that the cases are not alike, since
there is a difference between sin, and acts of justice for it; God’s glory is in
the one, and his dishonour in the other.

3. This their ignorance may be concluded, from the probable incapacity they are
at for knowing it. Their distance from, and want of converse with the
inhabitants of the world, and the inability of the soul for attaining such
knowledge without nearness and converse, may say more against it, than can be
said for it; for the alleging of any extraordinary mean of knowing, ought not to
be produced without warrant from the word, or sound reason deduced from thence.
Hence it cannot be so denied of angels, who are often about their Master’s work
on earth.

4. This their ignorance of the state of survivors may be guessed at, by the
impertinency and uselessness of such a sort of knowledge. If it can be proved
that such a knowledge is useless, there is good reason to deny it. Now, it
cannot be useful to them, for their work and labour ceaseth, (Rev. xiv. 13); and
so, interceding with God for the survivors, since it is evidently a labour, is
not probably their exercise; and unprofitable knowledge is not suited to their
state. Yet to speak on such a dark subject with sobriety and moderation, without
any peremptory determination, since the scripture’s voice is not peremptory
therein, these things we offer to your thoughts:

1. It is probable that what the saints knew when in life, of the state of the
church and people of God, they remember in heaven, since it is unreasonable to
think, that by the glorified state of the godly there is any impairment in their
natural faculties, but rather an increase.

2. They know certainly, that they, and the rest of the people of God with them
in heaven and on earth, are not yet full partakers of all the blessings that
their Lord purchased for them; and it is likely that they want not holy and
happy desires of full faith, for the perfection thereof, both in themselves and
others, and in vengeance on their enemies, (see Rev. vi. 9, 10); though it be
not safe to build doctrines peremptorily on such dark prophetic places, (see
Rom. viii. 19, 22); albeit that also is a dark place.

3. It is not improbable that the bright displaying of the glory of Christ’s
kingdom, in some eminent acts of mercy to his church, and judgment on his
enemies, may be manifest to them, (See Rev. xviii. 20, and xix. 1, 6, 8), and
the way that this hastens the wished-for day of the Lord. But these are but
conjectures, and as such I deliver them, leaving to every one a liberty to
dissent according as they apprehend the foundation to be weak on which they are
built. But the former grounds against any particular knowledge of particular
persons and states, have more solidity.

USE. - 1. You that have relations whose special welfare you desire, labour now
to know their state, and to be helpful to them; for death will put you out of
the reach of knowing how it is with them, or of helping them if you knew it.

2. Then look upon your godly friends deceased as lost to you, as to any
immediate usefulness; their example, and their precepts, and warnings, may still
have force; but as to them, you now stand on your own legs, and want the props
of the help and comforts of their sympathy.

3. Then learn to lament the more the loss of godly men. It is a gain to
themselves, for they exchange earth for heaven; a sort of gain to Jesus Christ
(if we may so speak of him), who is our only gain in life and death, (Phil. i.
21), who gains a glorified holy member, for a sinful defiled one; a gain to the
church invisible, in that its number is the nearer being filled up. But to the
church militant, it is a loss, and a considerable one; which should stir us up
to turn our complaints into prayers, that God would fill up the want, by the
converting of others, and increasing his grace on the survivors.

Observ. 2. The posterity of them whose privileges they enjoy, may be so unlike
their predecessors, as that they may deserve to be disowned by them: though
Israel be the "prince with God," he might disown us, as being not Israel, though
of Israel. (See Rom, ix. 6, 32, 33). In handling of this sad truth, the
multitudes of instances of unlikeness will go far to prove it. And this we shall
confirm, not so much from the unlikeness of Israel or Judah at this time that
the prophet speaks of, but of our unlikeness to our predecessors whose
privileges we enjoy. Amongst these predecessors of ours, we shall - l. Name the
worthies in the text and the Old Testament saints; for we Gentiles are their
posterity, not by natural generation (and if so, it were a very small matter, if
it go alone,) but by a gracious implantation. (See Rom. xi. 17, 22, 24, and Rom.
iv. 11.) Abraham is called the Father of all believers, by the eminent room he
had in the church, as a pattern of faith.

2. The primitive Christians are our predecessors, whose privileges we enjoy, and
the same administration of the gospel that was first delivered unto them.

3. Our predecessors are the generation of Christians in these lands, the fruits
of whose blood, and sufferings, and venturous actings for the gospel, we now
enjoy in some measure. And we shall compare ourselves with them for these ends:

1. That there may be some mention unto the Lord’s praise of his mighty acts, and
effects of his grace on the generation foregoing. And it is a great part of our
work to shew forth his praise this way. (See Psalms, clxv. 4, 6, 7, 10, 11, 12.)

2. To preserve and send forth the savour of the name of the righteous, that it
may be had in everlasting remembrance, (Heb. xi. 4).

3. Because such comparisons are very humbling, as well as chastening and
convincing.

4. To stir up and encourage from this conviction unto more faithful and painful
walking with God, since attainments of saints do hold forth what is attainable.
To begin then with the first sort - the Old Testament saints - and to clear up
how justly we may be disowned by them as their successors; before we speak of
our unlikeness to them as to duty, we must shew their unlikeness to us as to
privileges - and this will aggravate the case to our disadvantage sadly.

1. The revelation of the mind of God was far more sparing and dark to them, than
to us, (Heb. i. l, 2). Here a little, and there a little, did they receive
thereof: but the water of the sanctuary, which to them was by showers, or a
little river, is to us a sea of knowledge of God’s will.

2. Their ordinances were far more dark and carnal than ours, so that it is
called "the letter," (2 Cor. iii.), and ours that "of the Spirit."

3. The church made up of them, was a little enclosure of a few Jewish families
at first - at best and greatest, but of one nation, and a few proselytes out of
the heathen - whereas the church is now diffused through many nations, and many
benefits flow from its multitude. For all these their disadvantages in point of
privilege, we are at more disadvantages in point of duty and attainments, and
sadly unlike to them in these particulars.

4. The scope of the historical part of the Bible, is not to give us any full
account of the graces and excellencies of the Old Testament saints, but only in
occasional hints now and then (except in the book of Psalms); whereby we may
charitably conclude, that there were many more excellent things found with them,
than are recorded. But for ourselves, we may know all.

5. In the deep providence of God, they were winked at in many things, which now,
the express revelation of God’s will makes intolerable. This I name, for the
obviating of the prejudice that is usually entertained, by reading of their
failings, especially in polygamy, and in marrying of near relations. It may be
almost said, that uncharitable undervaluing of them on the account of such
weaknesses, proceeding mainly from the ignorance of God’s mind in them, is a
greater guilt in us, than their falling was to them.

6. In general, the church was then a minor, and in bondage, (Galat. iv. 1, 2,
3). Our sad unlikeness to them, I shall branch it forth, first from the two in
the text; and then, from some others elsewhere famous in the word.

Abraham. This is the father of the faithful, honoured with the name of "the
friend of God;" whose children we may be ashamed to reckon ourselves, for our
unlikeness to him,

1. In his faith and confidence in God’s promise, (Rom. iv. 19, 20). His faith
was seen in his obedience in going out of his own land, to a strange country; in
expecting posterity, when, by the course of nature, it was impossible; in his
universal obedience unto divine commands that crossed the promise; But for us,
we are commonly in this case; 1. A promise, with a great prop from sense, is
some stay to the soul, but none without it. 2. Hence is our obedience as narrow,
as our faith is feeble. Let it not be said that he was sure the promise was made
to him, whereas our doubting proceeds from our questioning our right to the
promise; for this is but a delusion of Satan and of our own hearts, as is
proved, first, In that general and unlimited promises in the word, are as good
as the most particular that can be desired; and, secondly, The trial, when
seriously managed, will produce a discovery, that it is the truth of the promise
that is the real question in the heart, whatever else for the fashion be
pretended. And though serious searching may discover this to any, yet I add
these confirmations of it; 1. Probabilities of accomplishment satisfy the soul
in its alleged faith, more than discoveries of our right to the promise, or of
the faithfulness of the promise; and when these are wanting, ofttimes nothing
can stay the heart. 2. There is ofttimes gross unbelief felt in resting on
promises of outward provision, when the right to them is not so much in
question. What the causes of this treachery are, deserveth a more exact
inquisition: but we shall not insist further on it at this time, than this -
that the grounds of unbelief are here most visible, and the desires of the heart
most fervent; and therefore, it is the harder to be stayed. 3. That promises
which have a general reference to the church, and Christ its head, and
exaltation of his kingdom, are hardly satisfying to many, though they be most
clear, (Psalm cx.), when outward appearances are wanting. Yea, in this, eminent
saints have failed, as Baruch and Elijah, (Jerem. xlv, 1 Kings xix).

2. We are unlike to Abraham our father, in his bold and reverent familiarity
with God. He walked with him, and dealt with him, with a most sweet mixture of
these true qualities: witness that brave pleading for Sodom, (Genes. xviii). But
we are commonly on the one or other extreme, of presumption or discouraging
diffidence, and are commonly tossed from the one to the other in our exercises,
and rarely preserve both in an equal mixture. Witness, 1. Our common strange way
of approaching to him, either as a terrible adversary, or one so high above us,
that there is no sort of familiarity allowable. Men oftentimes in the beginning
of their prayers, use such prefaces, as if their acquaintance with God were just
then a making. 2. The predominion of fear, of unbelieving fear, when the heart
is in any serious temper; as of vanity and lightness at other times.

Object. 1. But the Lord conversed with Abraham ofttimes in a visible shape, (as
Gen. xviii.), and therefore his boldness was better founded. Ans. 1. Do you
think that that shape, and manner of appearance, did abate aught in that holy
man of the reverent awe of God which was on his heart, in more special
approaches to him? 2. We have God dwelling in our nature in Jesus Christ,
whereof that was but a prelude - which warrants this familiarity in a high
measure of faith. (See Gal. iv. 1,6,) This makes a great change to our
advantage, and gives great ground for familiarity.

Object. 2. But is it not evident that God calls for fear and awe; and his
excellency and his holiness are enough to make us keep at a great distance? Ans.
Since it is so, he is so great and glorious, that unless he had prepared a way
for coming to him, and obliged us by his command to take and use it, it had been
presumption to have approached with this familiarity. But there is little true
reverence in making respect a plea for disobedience. Think you that God’s
dwelling in our nature in Christ - that the privilege of adoption to which we
are brought by him - that the free spirit of children in our hearts, and the
Lord’s express commands to boldness and freedom, in improving of his usefulness
for us engaged by promises - that these are not warrants sufficient to embolden
us?

Object. 3. But how shall we mix them? 1. Mix them often in your meditations and
thoughts of God, and you will find such a mixed frame. 2. Give the predominant
care to keep from that extreme to which, by nature, or temptation, or special
weakness, you are most inclined. 3. Do what you can to maintain such thoughts of
God which you are helped unto, when admitted most into his fellowship - such
thoughts as influence grace most, and render your pleadings most savoury to
yourself, when in a specially reflecting frame, and most acceptable to him. 4.
Study faith and tender walking. It is an evil conscience that makes men
entertain strange thoughts of God oftentimes. The second instance is Israel:
Jacob, that man of manifold afflictions and trials, forced to flee from his
father’s house, afflicted by his father-in-law, pursued by his brother, grieved
about his children, and at length driven to Egypt with his family, and there
dieth. The Lord’s people from him are commonly called Israel. This holy man is
eminent for his wrestling with God. Gen. xxxii. 26; Hos. xii. 3, 4, where it
seems he was so mighty in bodily and spiritual exercise combined. He hath his
refuge unto God in a great strait; and when opportunity is offered, he behaveth
princely (as the word is) in it - not like unto our faint, cold, languid
desires, scarcely worth the name of prayers, let alone of wrestlings. 1. We, if
there be difficulty in the work, are ready to give over, and to wait for a
better time. It is special valour to wrestle, which implies opposition. 2. A few
cold wishes will serve the turn with us, but he could spend a night in
wrestling. 3. Opposition from our own unbelieving hearts will discourage us; but
such, from God himself, doth not put him off his duty. 4. If we perform the duty
in any tolerable manner, we are satisfied; but nothing but a blessing will
satisfy him. Oh! who is it that wrestles long, and gives not over, if it were a
whole night, till he get the blessing?

I shall now add unto these two famous instances, some few things, wherein we are
far inferior to the saints of old.

1. In living as strangers and pilgrims, albeit the promises of the future life
after death were more shadowy than they are unto us. (See Heb. xi. 9, 10, 13.)
This continued in Jacob (Genes. xlvii. 9), and even in David’s time, when God’s
people were settled in Canaan (Psalm xxxix. 13, and cxix. 19; 1 Chron. xxix.
15). But we are as settled inhabitants, with fond hearts, purposes, hopes, and
endeavours, laid out on worldly things.

2. We are unlike them in zeal for God, and his glory, word, ordinances, sabbath,
and worship. How bitter were their lamentations for the Lord’s withdrawing; how
bold their testifyings against all courses of defection from God, often with
great danger to themselves! As for us, we are well satisfied with dis-honour
done to God, if there be no real immediate hurt to ourselves: yea, if our own
petty enjoyments be secured, there is little moan made for the calamity of
others, and the uncertainty of the case of posterity.

3. We are unlike to them in longing for the Messiah’s coming. They longed,
watched, and prayed for his first coming; but we, little, for his second coming.
Though that degenerate generation amongst whom he came did not know him, and
handled him as a deceiver, yet many and fervent were the longings of their
fathers for him. Our next predecessors are the primitive Christians, whose
posterity we are yet unworthy to be reckoned, though we enjoy their privileges;
yea, in that point, have advantages above them.

1. In the first age, immediately after Christ’s ascension, there was the great
affliction of Christ’s removal from them, the greatest trial that ever a poor
company of believers were tried with, as may be guessed at, by Christ’s using so
many words of comfort against it. Whereas it is long since he went away, and it
is the nearer by so much to his second coming.

2. They had the Jewish temple and ceremonies yet standing, though dead, yet not
decently buried; which bred them no small temptations and trials amongst
themselves and from enemies. (See Rom. xiv.)

3. The New Testament dispensation of the gospel and the doctrines thereof,
delivered to them by word of mouth from the apostles and evangelists, and all
the proofs thereof drawn from the Old Testament, which needed a great portion of
the Spirit in the dispensers, as it was afforded to them. Whereas we have their
doctrine consigned to writing by themselves, and that through the Spirit’s
direction.

4. And then, and immediately after, there was the great scandal of the cross of
Christ - a man lately put to death as a malefactor! Whereas we have this
confirmed to us by all the wonderful effects that, by the power of the Holy
Ghost, this doctrine hath since had in the world.

5. A most stubborn hatred against the very name of Christianity, rooted by the
devilish idolatry of the world and the power of the Roman monarchy arrayed
against them. Whereas now it is not so in any place, though the purity and
reality of profession be yet persecuted, and it is likely will ever be in some
measure.

It is true they had advantages above us in other respects, which did help
sufficiently to balance these disadvantages. But we are sadly unlike them,

1. In their wonderful charitableness to their poor brethren, (Acts ii. 44, 45).
Great were their expenses in supplying the apostles and others, in their great
travels in advancing the gospel; many strong proofs did they give that their
hearts were detached from this world, and bound in love to the brethren. But for
our charity, it is evident, that, take away the laws of a well-governed land for
the provision of the poor, and the reputation of the profession which stands in
giving somewhat on charitable occasions, if all were left to free-will
offerings, charity would amount to a small sum.

2. Their mutual love, and harmony, and union, which, considering all things, was
a wonderful grace; to-wit, the great extent the church was speedily enlarged
into, the diversity and multitudes of nations and languages of professors, and
the great line of separation which God himself had made, and for many ages
continued between Jew and Gentile. But now, not only Christians of one nation,
but of one congregation, do rarely live in love and peace.

3. Their great, and cheerful, and patient sufferings, and their forgiving
spirit. Persecutors themselves were sometimes wearied with them for the
cheerfulness of their sufferings: they were often in an excess about it, and
rushed upon death through the faith of the glory and reward of sufferings. But
for us, a little fining is more heavily taken than death was by them; and
suffering even for a good cause, is commonly reckoned no small calamity.

4. Their great and constant pains in promoting the gospel, and spreading the
name of Jesus through the world, which the Lord blessed with a wonderful
success. But these advents are gone. Nations professing Christianity even in
some purity, manage trade with the heathen and infidels, for advancing the
interest of riches; but how little that of religion is minded, no man can be so
blind as not to see it, and every tender heart ought to regret it as a sad
degeneracy. Not to bring in the instances of the apostles, in one of whom - Paul
- we may find enough to put us all to the blush; whose pains, and prayers, and
tears, and travels, and work, and sufferings, in advancing the gospel as a
minister, and honouring it as a Christian, are so high, that many may think them
rather matter of admiration than of imitation, though he expressly, by the Holy
Ghost, enjoins this last, (1 Cor. xi. 1) - predecessors are nearer to us - the
worthies that lived before us in this land, about the time of the Reformation
from Popery, who were also under great disadvantages in respect of us, though
they also have gone far beyond us. As, 1. The darkness they were in as to many
points of doctrine, and especially about the worship and government of God’s
house, which the Lord hath since clearly revealed from the word. 2. The smaller
measure of the gifts of praying and preaching which were then dispensed, as it
may be evident, in comparing what is on record of their labours, with what is
common now. 3. The great and universal opposition of the church in those days,
unto the truths they professed, and to themselves, the preachers and professors
thereof. The Popish doctrines then were but a coming to the light, and the light
but a growing for the discovery thereof. 4. The rareness of the scriptures
themselves, which were kept from the people by unworthy bishops, and bloody
laws. Yet under all these disadvantages, we are far outstripped by them,

1. In their stedfast suffering for such truths as were neither so much cleared
up as either they are now, or as such are which have been the trial of this
generation, neither were always fundamental; yet they did adhere to them at all
hazards, and many, to the loss of their lives in a cruel manner.

2. In their great valuing of the smallest means of grace, even, the bare reading
of the word. Oh! if there were such an edge on professors as was then, ministers
would have other sort of congregations to preach unto.

3. In their honest plainness and sincerity in walking up to their light. They
were not detainers of the truth of God in unrighteousness, as so many are, who
are owners of knowing heads, and unholy hearts; heads full of light, but hearts
void of true spiritual life, and sense, and tenderness. Oh, how many apes are
there, and imitators of these worthies in the land! How many counterfeiting
their outward carriage, while crossing their doctrine; and most professing their
doctrine, while hating their practice.

One great objection I must remove for the rendering this sad comparison the more
humbling and convincing, and for preparing our way for application; and it is
this, That all these predecessors of ours had singular helps and advantages
above us, which make the case very different: As, 1. The Old Testament saints
had extraordinary means of converse with God, whereof we are now deprived. 2.
The New Testament saints had an extraordinary measure of the Spirit. 3. Our
immediate predecessors had also a great measure of this, suited to their
emergencies and work.

I answer, as to the 1st, Extraordinary manifestations of God by visions, dreams,
and oracles, are no such great advantages as we commonly think, who are deprived
of them. 1. Ungodly men had them, so that they are not in themselves sanctifying
things: Cain, Balaam, Saul, a number of the most ungodly had them. 2. They were
not constant, but now and then. 3. Oftentimes they were attended with great
terrors on the godly that met with them, and terrible fears of death; and
therefore, were nothing comparable to that soft and calm voice of the Spirit
speaking clearly in the word.

2nd. As to that extraordinary measure of the Spirit that the New Testament
saints had, a great part of it was for the increase of gifts, and giving other
gifts of tongues and miracles useful in that age. But true holiness was still
conveyed in the same way, and increased by the same means that now it is. And
thereof further we find, that there were no small numbers of hypocrites and
apostates found amongst them, even in the best of those days which the church
ever beheld. So that take all things together, and we shall find, 1. That the
advantages that Christians had of old, are balanced by others which we possess.
2. That the main grounds on which they walked, and by which they attained to
such eminency, are the same that we have: God himself to study, and know, and
converse with - the covenant of peace between him and them that emboldened them
in all their addresses to him - means especially of prayer, whereby to obtain
all blessings from him, according to his promises - a rule of his will for a
rule of their walk, wherein we may say, by reason of the great light we enjoy,
that we are not inferior unto any of the generations of the saints - the same
grace to animate and strengthen - and the same recompence of reward.


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  CHAPTER 7: 06. THREE SERMONS ON MATTHEW 7:13,14
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Three Sermons on Matthew 7:13,14

"Enter ye in at the strait gate: for wide is the gate, and broad is the way,
that leadeth to destruction, and many there be which go in thereat: because
strait is the gate, and narrow is the way, which leadeth unto life, and few
there be that find it." - MATT, VII. 13, 14. THE exhortation of my text is unto
the main duty of Christianity and religion, to make sure of salvation; wherein
heaven and salvation are represented to us as the end of a journey, and a palace
to be entered into by a particular gate. The motives are enwrapped together,
first, from the multitude that take the more easy way unto destruction;
secondly, from the great difficulty there is in taking, finding, and keeping the
way that leads to life; which is a cause, that both few seek it, and many take
up with what is more easy.

We need not to stand to speak of Christ’s wisdom, in speaking of the mysteries
of the kingdom of heaven in parables. It was his constant custom, and a blessed
pattern it is; and happy are they that have, by his Spirit, a gift of making the
things of God plain, by such similitudes. It is a way that hath these
advantages: 1. It makes things plain, when the similitudes are apt and
pertinent, for it brings them down to people’s senses by sensible and obvious
things. 2. It hath a very native influence of taking with the fancy and
affections, as hath been successfully practised by all the great orators and
masters of persuasion. 3. It sticks in the memory, even as the sight of a man’s
picture makes one remember him better than the description of his person, or an
account of his name. 4. It promotes heavenly-mindedness. The many parables in
scripture from sowing, and fishing, and planting, and building, and walking, and
running, and fighting, may, and ought to bring spiritual subjects to our
thoughts, when we see or hear of such things. Two faults in this matter are
carefully to be avoided. 1. Light and trifling similitudes or resemblances, that
may reflect on the gravity of divine matters. 2. Too hard and strait pressing of
them. They serve only for illustrating, and not for proving, and are not to be
pressed beyond their scope and drift. The other thing we shall speak of in
general is this, that even Christ himself is much and often speaking in his
ministry, of the rousing and awakening subjects in religion; as the fewness of
the saved, the difficulty of salvation, and the hardness of the labour required
about our soul’s eternal welfare. And if Christ be much on this subject, then,
his servants should take laws of him, and imitate his practice, and hear such
doctrine gladly, especially since, 1. Nothing is more profitable, than to
prevent a cheat in your eternal state; and this is its design; and this cheat is
usually carried on by such a principle as this, that salvation is common and
easy. 2. Nothing is more suitable, since these heart-plagues and accursed
principles are sown in the heart of every man by natural corruption, and watered
by the devil’s temptations. And, 3. It is specially useful and seasonable in
such a time of trying and stumbling, when we may see the shells of many a
wrecked professor. And to enforce this subject on your thoughts, as a
preparative to the hearing of it, consider some things in Christ’s pressing it,
which make it far more weighty.

1. He came down from heaven, in the purest and strongest love to fallen sinners,
and gave unquestionable proofs of it. Surely, then, he would not lay unnecessary
burdens on them. Many a burden that we could not bear, he bore on himself, and
leaves none in the room thereof but what is simply needful, (Matt. xi. 28, 29,
30).

2. He knew better than any, both the number of the saved, and the difficulty of
salvation: he knew his own little flock, and all the hardships they were to
endure, so that his testimony is yet more to be weighed.

3. Never was any in his name more full and large in offers general and unlimited
of a right to him, and in promises of salvation by him, (Matt. xi. 28, 29; John
vii. 37, and v. 40).

4. In his own ministry, he was generally sweet and alluring, according as is
hinted in Matt. xi. 16, 20. He was not a severe John Baptist, but was a kind
tender-hearted pastor.

5. He knew men’s hearts best. Ministers guess by their own experience and the
word; but he hath an immediate view of men’s hearts, and therefore, his
testimony, both concerning their duty, difficulty, and danger, is far more
weighty.

6. He was the clear discoverer, and mainly the author of the way to heaven. He
had infinite mercy in preparing it, suitable wisdom to know it, and all
authority to determine it, as the only way that all must take and follow.

7. We may speak also of his own experience in this matter; that though his case
was singular, both as to his difficulties and assistance, yet even this is
proposed to us, as a moving pattern for our imitation. (Heb. v. 7, and xii. 2,
3). If the heir of heaven, by birthright, did enter therein through much
hardship, much more are we to lay our account with the like.

Let us therefore, from these things, be stirred up to hear what our Lord
teacheth us in this plain exhortation; which for the more orderly handling of
the matter, passing the order of the words, we shall reduce to these heads: 1.
There are two different states that all mankind enter into after this life; the
one is called life, the other destruction. 2. There are two different ways that
lead thither. 3. It fares with men as to their eternal state, according to the
way in which they walk in this life. 4. The difference of the ways is the cause
of the difference of the numbers that walk in them. And then, after the handling
of these, we shall come closer unto the exhortation given by our Lord, with its
grounds.

Observ. 1. There are two different states of all mankind after this life, and no
more. Many different states are there in this life as to our outward
concernments of body, mind, or other interests; but the greatest of all is that
which is the true emblem of this - even the state of men’s souls, in peace or
enmity with God. This is commonly acknowledged, and the inference is plain in
it, both in its predictions (Rom. ii. 5, 6, 7; 2 Thess. i. 8, 9), and in the
account of the form of the judgment to come, (Matt. xxiv. 34, 41, 46). That
there are but two is also evident, both from the scripture’s silence of any
others, and the peremptoriness of the grounds of men’s being determined and sent
to these, even as they are found in the first or second Adam. That they are
different states, is commonly acknowledged, yea, the difference is vast, and
greater than being and not being.

USE. - This plain truth calls more for application unto consciences, than any
great pains in informing the mind about it. This calls for,

1. Frequent and serious meditation of it. Men think often too much on any change
in their condition, if it be but probable, whether sad or joyful; but this
certain and great change hath little room in your thoughts. You sometimes want
matter of meditation: here is that which may still be fresh - a great, certain,
speedy, eternally-lasting change that is to pass upon you. Suppose a great
prince is sending for you all, to carry you into a strange land, where some of
you shall be miserable slaves, and others advanced to great state and dignity, -
if I may thus allude to the proud king’s commission. (See Isaiah xxxvi. 16, 17.)

2. Undervaluing, and thinking little of your other present states. They are all
but trifles in comparison of this. Present states are but small, future are
uncertain. It is sadly strange, though very common, to see people living in this
world as they were never to leave it, and minding a future state as if they will
never be in it - so common is it to see gross unbelief veiled with fair and full
professions of belief.

3. In thinking which of the two shall be yours. If there were many, or if the
difference between the two were small, this meditation were the less needful:
but now it is so necessary, that, indeed, it is inseparable from the real and
serious belief of the truth. To help you in this,

Observ. 2. There are two different ways wherein all men walk toward this
different state, We shall not urge any difference between the way and the gate,
since the words are parabolical, and the inquiry seems neither sober nor
profitable. One way leads not unto both, or either. The ways are as far
different in their kinds as the states are in theirs; yea, the difference is
that of contrariety and opposition. Not to speak of the difference named in the
text, reserving it unto the particular notes, but of that which is proper and
elsewhere in the word - ways are distinguished mainly thus, 1. From that which
the walker leaves; 2. That which he aims at and approaches to - as is known in
familiar talking of such things. Now, these ways differ in both exceedingly. He
that walks in the way to life, leaves sin, the world, and its vanities, and
draws near unto God, pursues after holiness and communion with God; the other
walks, by a leaving of God more and more, for, being born with his back towards
God, though he be often called on, he returns not, but goes on in pursuing after
vanity and a happiness in somewhat besides God, (See Heb. x. 38, 39.) So that
the ways differ exceedingly, not to speak of the different rule by which they
walk, and other differences handled from Romans viii. 1, 4.

Only take it in a few plain words - 1. The godly man’s way is in a course of
communion with God in Jesus Christ; the wicked’s way is in estrangement from
him: this they love and pursue, (1 John i. 3; Psalm lxxiii. 25, and xvi. 7, 8).
2. The one, in a study of conformity to him in holiness; the other, to a
conformity unto the world in vanity, (Rom. xii. 2). 3. The one, in a way of
faith and trusting God; the other, in unbelief, and resting all upon the force
of sense and reason. Now, that these differ, is no question, and that there are
no other ways wherein men walk, but in one of these, is evident. What may be
said of infants, and such as are without the church, is another question, which
belongs not to our purpose.

USE. - But here comes the most needful question, Which of these ways do we walk
in? We cannot walk in both, no more than be in both states hereafter. To enforce
this,

Observ. 3. It fares with men as to their endless state, according to the way
they take and walk in now. This is already cleared in its grounds and proofs.
(See Rom. ii. 5, 6, 7.) It is not more unsuitable unto God’s goodness and
faithfulness to send a holy believing soul into hell, than it is to his
holiness, justice, and truth, to bring an unholy unbeliever to heaven. So that
here, the gate is shut by dreadful bars against the presumption of the unholy
man, and is shut in mercy against the fears of a holy tender believer. You may
then hence know what shall be your future state, if you can find out your
present way.

Observ. 4. There is a great difference betwixt the numbers of the walkers in
these different ways. There is a great train in the one, and but a few in the
other, as is commonly testified in the word; yet is this to be understood only
comparatively, for even the godly, considered by themselves, make up a vast
multitude. (See Rev. vii. 9.) And, that we may consider this first as a caution
of the other, these things shew that they are a great number who enter into
life:

1. The price that was laid down was surely for some considerable purchase - that
though there be still an infinite disproportion between the infinite price and
the purchase, yet, surely, it was laid down for the remission of the sins of
many.

2. Of this sort have some been in all ages since righteous Abel; since men began
to "call upon the name of the Lord," (Gen. iv. 26), wherein Adam himself hath
been priest and prophet, to this day have there been always some walking in the
way to life.

3. Consider what a great harvest was gathered in after that blessed heat and
rain of the Holy Ghost on the apostles, so that even of the Jews (Acts xxi. 20)
there are many thousands, and many more of the Gentiles.

4. Consider what a great cloud of witnesses for the truth, by sufferings, there
has been in many ages and countries, even of sufferers unto death, of whom all
charity commands to believe, that they entered into life, according to Christ’s
promise made to sufferers for his name’s sake.

5. Consider how largely the gospel hath been spread by the mercy of the Lord’s
blessing on his servants. See but of one man (Rom. xv. 19). Even in the
apostles’ days, the church was greatly spread; and more, thereafter, throughout
all the Roman empire, a great part of Asia and Africa. And this sheweth there
were great numbers, in that days of the spreading of the light of the gospel,
use to be times of its power; and that the Lord still hath some to gather in, or
ripen, where it is continued. And particularly as to the place of the world we
live in, if we consider, 1. The long time the gospel hath been amongst us; 2.
The many rich gifts he hath bestowed on his servants; 3. The rare acts of
providence in preserving, as well as in bringing in the gospel amongst us; 4.
The multitude of professors tolerably blameless; 5. The many godly parents that
have a godly posterity, as a witness from heaven against the men who say that
children are out of God’s covenant, and deny the duty of instructing them; we
may safely conclude, that there is a considerable number in the land that shall
enter into life, as there are many already entered therein.

Having thus cautioned this truth, we shall now confirm it in that only sense
wherein it is true, and wherein here it is asserted: and it is observable, that
it is commonly spoken by way of comparison, as here, either with them that
perish, or of the sincere with hypocritical professors, (Matt. xxii, 14, and xx,
16). And though it be commonly acknowledged, yet because it is not duly
pondered, we shall lay forth the truth of it before you from these
considerations.

1. Consider what a vast multitude is deprived of the very means of the knowledge
of the way to heaven. Alas! the Bible is in but a few languages. Many millions
of sinners have never heard Christ’s name, and never had the messengers of peace
proclaiming salvation to them in his name. A subject of very sad meditation is
this. Many worshipping sun, moon, and. stars, and the devil himself in a visible
and deformed shape - their case is hopeless, and so hath it been for many
generations, and likely so to be, till the Lord wonderfully appear for their
delivery from the snare of the devil.

2. Consider what a great number of those that have any thing of the means of
salvation, have them so mixed and corrupted, that there is little success, and
little hope thereof. These corruptions are, 1. In doctrine; where, as Paul
speaks, they corrupt the simplicity of Christ’s gospel by their human
inventions; as the Popish church, which has the Bible, but bound up from the
people; Christ as Mediator preached, but saints joined therein with him;
justification by faith, but by conjoined works; hell and heaven taught, but
purgatory added thereunto, Now, where such doctrines are taught, there is little
hope of any sound conversion to be wrought thereby. 2. Corruptions in worship,
which when great, render it altogether unacceptable. Prayer is offered unto God,
but through idols; sacraments are lamentably corrupted, and mutilated, and
clouted with men’s foolish inventions; and that of the Lord’s Supper turned into
the most abominable and ridiculous idolatry in the world - to worship a bit of
bread, and immediately to eat it, and yet, that, as the real substantial body of
Jesus Christ. Now, what hope is there of any communion with God, or
communication of grace from Christ, in such ways of worship? Besides, their
public prayers and service in an unknown tongue, and thus, the common people are
deprived of the hearing of the word read, which in such a case, is more valuable
than all their preaching. 3. Corruptions in government and discipline, which in
this case of the Papists are so great, that they render their salvation yet more
hopeless: As, 1. The whole frame of that Babel stands upon the pretended
infallibility of their church, which is the very root of that wicked kingdom.
And this being more carefully taught than any of the fundamentals of religion,
and easily believed by a people nursed up in profaneness and ignorance, and in
natural carelessness about their salvation, makes their case very dangerous. 2.
Their wicked Hierarchy, or Satanarchy rather, is very dangerous to souls. By
this, the priests rule over the consciences of the people, and bishops over the
priests, and the Pope over the bishops - and thus he becomes indeed the son of
perdition, yea the cause and father of the loss of many souls. 3. Their damnable
devices of satisfaction for sins, and indulgences for sins to come, and. thus
they make merchandise of souls, in a more gross manner than is to be found in
any religion in the world. This hath these pernicious consequences: 1. It
looseth the reins unto profaneness; 2. And leads men into the natural sin of
hypocrisy and feigned shows, of devised and imposed duty, instead of true and
real holiness; 3. And leads away from Jesus Christ, and brings them to depend on
self-justification. In a word, it is a religion framed by Satan and wicked men,
to answer a carnal heart’s desires to the full, and is indeed a sorcery, and a
most prevailing one, (Rev. xviii. 23). And the judgment is: "If any man worship
the beast and his image, and receive his mark in his forehead, or in his hand,
the same shall drink of the wine of the wrath of God which is poured out without
mixture into the cup of his indignation; and he shall be tormented with fire and
brimstone, in the presence of the holy angels, and in the presence of the Lamb,"
(Rev, xiv. 9, 10).

3. Consider that where the truth is in some good measure purely delivered as to
the matter, there are but a few that are ministers of the New Testament indeed,
full of the Holy Ghost, and bearing their Master’s image, and going at his call,
and feeding in his name. And though conversion doth not necessarily follow on a
minister’s godliness, and his lawful call, yet commonly there is little success
where there is such a carnal ministry, as that place (Jerem. xxiii. 32) holds
forth in some degree: "Behold, I am against them that prophesy false dreams,
saith the Lord, and do tell them, and cause my people to err by their lies, and
by their lightness; yet I sent them not, nor commanded them: therefore they
shall not profit this people at all, saith the Lord." This is a blessed
appointment of Jesus Christ, and of absolute necessity to the well-being of the
church, and of constant continuance therein, (Ephes. iv. 12, 13, 14), and it is
highly to be esteemed. But there is no reason ,that the honour of the office
should cover the faults of them that are clothed with it. Faults that cannot be
hid, that are plagues in many ministers throughout the churches, are, 1.
Undertaking the work, and setting themselves in the way of preparation unto it,
without any call from God, or spiritual sanctifying impression which might
conclude a call. 2. Studying of human learning for the increase of gifts, rather
than studying true conformity to God in holiness, which is a great
qualification. Hence is it seen, that the most learned, and men of greatest
gifts, have least or no grace; though sometimes it be otherwise, to testify,
that learning and grace are not inconsistent. 3. The much mixture of man in the
dispensing of the gospel, (1 Cor. i. 17, and ii. 4), so that preaching, by many
is done as a proof of their parts and learning, rather than the pure and lowly
mean whereby Christ hath resolved to save believers. 4. The little standing in
God’s counsel, and acting with a dependence on him, and the influences of the
Holy Ghost, which is a cause of much sad work, (Jer. xxiii. 22).

Now, all these faults in ministers have these prejudices attending them as to
the people: 1. Some from the evidence of these things have rejected the
ministry, and spoken evil of it, - a great sin, though it is sad that they
should have such a temptation; and which is more pernicious to them, do join
themselves to such in whom greater faults are to be found. 2. The Holy Ghost
works not, or rarely, with their ministry, but in justice withdraws, when he is
not employed nor depended on more than he may and ought to be by any godly man
in any employment of the mind. 3. And even these workings are not missed by
people; but as such ministers come in their own name, so the people hear them as
such, and never inquire after more than what is man’s therein; and instead
thereof, have their heads stuffed with notions, and knowledge sometimes
increased, and affections tickled by some human devices and flashes of wit, -
which things are mighty pleasing to a carnal heart, both to give and take, both
by precept and example. 4. And such carnal ministers usually lead the people,
both by precept and example, into such a sort of practice of godliness as is
found with themselves; for ordinarily, except where the fear of God overawes, or
where a man is gross in his walking, no man will deliver such a frame of
practical godliness to others which is cross to his present attainments or
resolutions at least. But of this more fully, when we speak of ourselves and our
own case.

4. Consider, besides all these things, and though all these were removed, how
small a number of them that have the gospel purely preached, and by faithful
ministers, do profess any thing; I mean, do not so much as take on an
honest-like name of Christians. Few will be found, if you search them out
wisely; and that will be by searching after their professed obedience to law and
gospel. 1. By the consideration of the law, many sorts of hearers are visibly
cast out. To begin with the third commandment, all swearers and forswearers,
that commonly and fearlessly take his dreadful name in vain, are out of the way
of professors: all sabbath-breakers: all eminently unfaithful in their
relationship, and in the duties thereof: bad husbands, wives, parents, children,
masters, servants: all hearts misordered, and persons under the prevalent power
of passion, malice, and envy: brawlers, chiders: all unclean beasts, that burn
in their filthy lusts, though in the heart only: all thieves, extortioners, and
such as get unjust gain: all noted liars, that make no conscience of their
words, especially in backbiting and speaking evil of others: all covetous
persons. 2. As to the gospel, they are not to be reckoned professors who give
any visible token of contempt and despising of its ministry, and turn away their
ear from hearing the word: who are openly negligent in performing the duties
which are required of them, as family and secret worship in prayer, and reading
God’s word: whose conversation is nowise influenced thereby as to any change,
but who live just as if they were under heathenism.

5. Consider how many professors who are not guilty of any of these gross evils,
yet have a tainted profession. I mean, in such spots as observers may perceive
as evidences of their unsoundness. Many such things there are. A temptation
suitable to their corruptedness coming, is welcomed by many, as the thirty
pieces by Judas: a trying time, when suffering for the profession cometh, and
then are they burnt up by this sun.

6. Consider how many untainted professions are unsound before God. When trials
are not great, unsound professors may rub them out: when temptations are not
strong, common restraining grace may prevent their being carried away who yet
may be heart-workers of iniquity, and may be dust in God’s balance, though all
the world besides cannot see their lightness. This sad truth should not be
improved into an uncharitable censoriousness of others, but to a jealousy over
ourselves, and a belief of this grave truth, that few enter into life. And as I
brought the caution of the truth home unto ourselves, so shall I also in this,
and shew you on what considerations it is evident that there are few
comparatively that shall be saved in this land, and who walk in the way to life.
And in this I shall use such freedom as, I judge, becomes an ambassador of Jesus
Christ.

Consider, 1. How evidently the multitude walk in the way of profaneness, which
leads to hell. He is a stranger to England that is ignorant of it. Now, how many
thousands of such there are, would be found no easy work to reckon, Such all
carry the brand-mark of the devil. This profaneness prevails generally in some
places, and too much every where, London may be a scantling of this.

2. Consider how many souls are poisoned and murdered by their teachers. Not to
speak of the Papists, who in England are in a far more hopeless case as to
salvation than if they were shut up in cloisters in Spain or Italy; neither need
I speak of the gross errors and damnable heresies that many are fed with unto
destruction; neither shall I name any party. But in general, whoever are fed
with doctrines contrary to those foundations, and drink them in, must certainly
perish: - 1. To the doctrine of the Trinity of persons in the unity of the
Godhead. 2. To the incarnation of the Son of God. 3. To the satisfaction paid to
justice for sin. 4. To the justification of a sinner by a believing laying hold
of this satisfaction. 5. To the authority of the written word, both in revealing
truth to be believed, and prescribing duty for practice. But I would speak
rather of such teachers as have the greatest multitude committed to their
charge, and the main allowance in the time for the discharge of their calling;
and I do it not out of reflection on them, nor out of partiality, but from a
real compassion on the perishing multitude of this nation, and to stir you up
unto the like sense, and, to pray for the Lord’s pitying them. And of them,
without any breach of charity it may be said, 1. As to their persons; 2. And
then, their way of ministry.

1. As to their persons, which is very considerable for misleading the hearers.
1. The generality of them know not God, nor his Son Jesus Christ, in any saving
experimental way: they walk not with him, nor have his image on them. It is a
greater matter to know God savingly, and to have real acquaintance with him,
than is commonly thought. Their common, carnal, and earthly mindedness, and
walking after the flesh, doth sadly prove it.

2d, They run unsent. How few have a real call from Jesus Christ, to dispense his
word and gospel. Their way of entering by simony and unlawful means, and into
the rooms of faithful believers; their evident caring for the fleece rather than
the flock, doth sadly shew it.

3d, They are generally insufficient and unable for the work they pretend to be
about. The sufficiency of several is no cover for the lamentable insufficiency
of the generality.

4th, They are generally negligent in their calling. Though in these parts, on
obvious accounts, there is some more diligence in preaching, yet there is little
of this through the land. And as for the Nonconformists their neglect of this,
their case varieth, for the generality of their hearers are an uncertain
company, that scarcely look on those they hear as their pastors.

2. As to their ministry, we may find, besides what is hinted, these things,
which are very dangerous to souls. There are those errors commonly taught, - 1.
That people are regenerated in baptism. 2. That such as are obedient unto the
church are all good Christians, and accordingly are spoken of, in life and after
death; which is a marvellous hardening of the wicked. 3. Speaking evil of
strictness, and preciseness, and spirituality, when they do so of them that
study the same, who are generally neither lovers of them nor beloved by them.
Now, who can tell the pernicious consequences of such doctrines, which, alas!
are to be read off the conversation of the generality of their hearers? 4. For
worship, fopperies, and mocking of religious worship; and mingling many human
devices, and symbols, and badges of conformity with, or inclination to, the
Mother of Harlots, especially in their prayers and sacraments. All which shew
that it is no wonder that we conclude the generality of England’s inhabitants to
be in the broad way to hell.

Consider, 3. How many that have escaped these evils, and are some way clothed
with a profession of the faith of purer doctrine and practice, of purer worship,
are yet sadly unsound at heart. The evidences given in the general may be here
particularly applied for confirmation of this truth as applied unto us. I shall
add a few more.

1. How many ignorant ones crowd in amongst professors, that are ever learning,
and never come unto the knowledge of the truth. 2. How many perishing under
secret lusts, as secret leaks in a fair-like vessel, which appear most in a
storm. 3. How many carnal compliers with every wind of temptation, with every
turn and change - men that count gain godliness, and hardly can be persuaded of
the lawfulness of any course that may expose them unto suffering; and resolve
still to save their stake, be the game played as it will. In short, the
characters of godliness in the word, agree unto a very small number; so that
select and sum up from all, and you may see that the saved, in comparison of
them that perish, are very few.

USE. Lay aside any deceitful principle about the multitude of the saved, and be
no more confident upon the same; but exercise jealousy the more, and search
more.

Observ. 5. The difference of the numbers of them that obtain these two states,
is because of the difference of the ways that lead thither. All that know of
life and destruction, desire the better, and to escape the worse. But their
hindrance is, the difference of the ways. The way to destruction is open, broad,
and easy; the other way to life is strait, difficult, and narrow. Of the
particular properties of the two ways, we shall speak afterward, if the Lord
will. Now only of this general: If the way to life were as sweet, and safe, and
taking with flesh and blood, it would be filled with travellers: but it is not
so, and as we shall hear, cannot be so. Let us then lay this to heart, that it
is men’s unwillingness to meet with labour and difficulties, that discourages
many - it is their being bewitched with the present ease of a sinful path.
Admire, then, the folly of mankind who are thus taken with the circumstances of
the way when the issue and lodging-place are so far different.

Second Sermon on Matthew 7:13-14

"Enter ye in at the strait gate: for wide is the gate, and broad is the way,
that leadeth to destruction and many there be which go in thereat: Because
strait is the gate, and narrow is the way, which leadeth unto life, and few
there be that find it." - MATT. VII. 13,14.

ETERNAL concernments are so weighty in themselves and of so near importance to
every man, that nothing can be a greater kindness, than to give real help and
warning hereabouts. But through men’s unbelief, it is commonly little valued,
and little improved.

Having already given you the general truths hinted in the words of my text, we
shall now enter upon the particular handling of these words. And they afford to
us these things, as the subject of our exercise:

1. That the way to heaven is narrow and strait, and to hell broad.

2. It is the Lord’s will, that men should walk in the narrow way. Of the first
of these - that the ways to heaven and hell are greatly different, not only in
their issues, but in the paths themselves - in handling of this, we shall shew,
1. Why the one is called Life, the other Destruction: 2. Why the course that
leads thither, is called a Way: 3. Shew the different properties of these two
ways.

First, Of the different ends: - Heaven is called life, not only from the common
signifying of all happiness by the term Life, but because it is the thing
promised in the first covenant, (Gal. iii. 12), albeit now attainable only by
the second and better covenant; and because it is truly life, in comparing it
with the present life of nature.

1. Compare it with the life of nature; this union of soul and body in a
tolerable harmony. 1. This life, at best, is a moving towards death. Man is on a
journey from one grave to another, from one womb to another, in our common
mother the earth. Life now is but as a candle: while it is burning, it is
wasting. There is no such thing in heaven. There, time is concluded; eternity is
the only period (and this concludes all periods) of its duration. 2. This life,
even though it wanted this period, hath many miseries in it, that take away its
deserving such a name; such as, its sorrows, crosses, (Rev. xxi. 4, 5). 3. One
generation thrusts another away. Life is now a flitting moveable: the fathers
must give place to their children, and they to theirs. In heaven there is no
such thing.

2. Compare it with the life of grace, or that new life that the Lord by
regeneration begets in his children. That life is but a life of preparation unto
this in heaven, as the child in the womb is to his coming into the world. Its
best is but an earnest of what is possessed fully afterwards.

3. It wants not its own twinges, and faintings, and swooning fits; many
spiritual diseases there are in the regenerate, besides all their hard work. Yet
it is more deservedly called life, if compared with the other. The state of men
in hell is called Destruction, the most terrible name of any evil: - not a
destruction of their being, nor of their sense of a miserable being; these are
preserved: nor of any evil thing in them; all of this sort remains. But it is
called thus, 1. Because there is a perfect and full removing of every thing that
is really comfortable unto them; it reaches both soul and body. 2. Every evil
thing is present - evil company, an evil place, an evil and miserable condition;
universal torments in soul and body of an eternal endurance, without ease.

Ere we proceed, we shall apply this into your consciences.

Believe both firmly. Do you believe the sad state, as well as the joyful one? It
is men’s self-love that makes them more ready to believe the great things of
good than evil, as deserved in spiritual matters; when yet, in other things, it
is more ordinary to do the contrary. This great truth of the greatness of
heaven’s happiness is best believed, when these things have their due weight
with the soul: 1. The faithfulness of the promises. 2. The spring and end of it
- that free grace may be glorified. 3. The worth of Christ’s purchase, and the
price paid for it. 4. The aspiring nature of the new life, like an infant framed
to live in a more open place. 5. The greatness of the tastes and earnests of it
got in this life. As to hell in its greatness of misery - when, 1. The
faithfulness of the threatening and threatener; 2. The design of the threatener
- the glory of his justice; 3. The deserving of sin, which the knowledge of the
greatness of the party offended, and holiness of his law broken, do mightily
shew; 4. The first fruits of this, in horror of confusion, and rage against God,
and his law, and holiness, in some of the wicked - when these things are duly
pondered, then may men attain the faith of this. Believe them - for as they are
the main principles of your religion, so are they of most effectual influence
upon men’s hearts and lives, when the faith of them is once well digested. The
true belief of these plain propositions commonly professed will produce a deep
impression, a high esteem, and due exercise about those things; which may serve
as marks of your faith.

1. Time, precious time, and especially, time under the gospel: - that is the
only thing between us and our eternal lot; precious for its use of preparation
for it, and for divine long-suffering acted on, and in time. It should be
redeemed by many, well improved by others; and it may be holily wearied of by
others, whose hope is lively.

2. God’s favour in Christ: - how should this be esteemed, prayed for, and
praised for, and thankfully kept: this is our right to happiness.

3. Holiness and sin: - how should men’s affections change in reference to these,
which are the ways to those great and different states.

4. This life and all its concernments: - this faith would make us go up and
down, as unconcerned how this world goeth; like a man carried in a vessel over
the seas, travelling to take up an abode for all his days, is not concerned in
learning the art of sailing, which others that intend to live on and by it will
do.

I leave it with these few notes: 1. It is the greatest difficulty in religion,
to believe firmly these things. 2. The greatest advantage to a believer in his
walk and exercise, is from the belief of them. 3. The greatest and most common
cheat in religion, is about the pretended and alleged faith of them. The second
thing to be handled is, the term of "the way," and "the gate," applied unto that
course and exercise which the Lord hath appointed for going to heaven, and for
those which men walk in to hell. This way of expressing, not to urge it too
strictly, holds out to us, 1. That these different practices of godliness or
ungodliness (for so shall we call them, until we determine them more
particularly), have these different states as their end: they lead to them, as a
way doth unto some place, from which it gets its name of such a way. So,
ungodliness, is the way to destruction, 1. By threatening from God. 2. Desert in
itself. 3. And it is a sort of earnest of it: There are begun degrees of
destruction in the ungodly. Godliness is the way to life, 1. By promise; 2.
Fitness and meetness for it, (Col. i. 12). 3. It is also an earnest of glory.

2. That there is labour and travel requisite in walking in them. Whenever you
hear of a way, you hear of what implies travel. It is trim, there is great
difference in ways, and in the manner of travelling, as it is here; but even the
wicked want not their pains in the way.

3. Travel in it must be progressive. He that walks in a way, and goes not
forward, doth nothing. In the way to heaven, some are farther advanced than
others, and at some times more than others. And so it is with them that walk in
the broad way: sometimes they may be not far from the kingdom of God, and
sometimes at hell’s mouth.

4. From the term "gate," we learn that there is an orderly and methodical
entering on, or finishing of that way: but because we would not press parabolic
phrases too strictly, we pass it. And having formerly spoken of this also, we
forbear the application of it. The third thing to be handled is, the properties
of these two ways; the one called strait, and the gate narrow; and the other the
reverse. I shall handle these things distinctly, ere I add any application.

I. That the gate to life, and the way to it, is strait and narrow. In handling
of this, I would, first, Give you some things that confirm that so it is;
secondly, Shew wherein the straitness of it lieth.

First, That the way to life is hard and strait, 1. It is seen in the confessions
and practices of multitudes that walk in the broad way: some never think on it;
some are affrighted from it, when thinking thereupon. Upon this same account it
is seen, that the way to life is narrow, 2. In that the truly godly find it very
hard, and the longer, both the sweeter and the harder. They at first seem to
attain something of sweetness in religion; but afterwards, the work and the
trials are better seen. 3. In the hypocrite’s pain, which he finds in the
external show of this strait way (Mal. iii. 14), though it be certain, that the
hypocrite is not acquainted either with the sweetest, or hardest part of
religion. But besides the testimony of the word, the surest confirmation of
this, and the clearest, will be by giving a particular account of the straitness
of this gate, and narrowness of this way to life. As the second thing wherein
this stands, I shall give you a brief account of the way to life, and of the
difficulty in each of them. And they all are but so many stages in this way, and
passages that a believer must go through.

1. The new birth, (John iii. 3, 6). A man is never in the way to heaven till
this change pass over him. This is a change, 1. Of nature. Oh! how hard is it
for folks to put off their nature! They think they make excuse for any fault,
when it is said to flow from their nature. This is a creation, (2 Cor. v. 17).
2. It is a most perfect change of inclination and affections, that what was
loved is hated now, and what hated is loved now: and people know what a pain
there is in turning the inclination. 3. It is a change wrought by another power
than theirs, which renders it some way the harder, though the more sure and
possible. Now, compare this new birth with the natural birth, or with death,
which is as the soul’s birth into glory; and the differences are very evident:
Alas! how many are there that: stand at this gate, and by no means will pass it.
What! - change their natures and cast off all their beloveds? - they cannot hear
of it.

2. The strait gate of the covenant. Shall I call it strait, that is cast up so
wide with a universal invitation? Yet I may venture to call it so. It is so
strait, that no man with any of such baggage can enter it, or will be willing.
1. The proud unhumbled sinner cannot enter in here. He that comes not empty and
lost in his own sight, cannot be admitted to make such a bargain with God for
salvation. 2. The resolved idolater that will not sell all for Christ in this
bargain, and will not give up with all other lovers, to make a new covenant with
Christ, cannot enter. (Matt. xiii. 44.)

3. There is the new life, which is a part of this narrow way. This follows on
the new birth, and is the soul’s promise in the covenant, that he will lead a
new life, (Rom. vi. 4). This new life is a great and rare thing. We shall not
insist at large on it, but on a few properties of it.

1. It is a life of faith, (Gal. ii. 20, Heb. x. 38). Formerly, the man lived by
sense and reason: now, he doth by faith, looking on a promise as a good
security; and employing God, and acting faith on it, whenever he is in any
strait.

2. It is a life of sincerity and uprightness, or a sincere life. Hypocrisy and
deceitful shows he striveth against, and in a great measure overcometh; for
there is now uprightness in the inward parts, and no corner of the heart that is
reserved for any evil to lodge in, though it may be found there in too great
abundance, (2 Cor. ii. 17).

3. It is a life of holiness. The Holy Ghost is its author, the holy law of God
the rule, and the holy Jesus the man’s pattern and example.

4. A growing life, and that all a man’s days. This new life being duly cared
for, attains growth as long as a man lives. This life is called "new," because
the man lived not this way before: and the rest of the world do not so, nor ever
did, nor will do. It is different from the life of the world, in that it hath
another food for its strengthening, and air for its breathing; another father,
or another and more special way of begetting, another end it lives for and aims
at, with other vital actings. The third thing that shews the narrowness of the
way to heaven, is the cross. This is laid in the way, and every man must resolve
to take it up when he wins to it, and follow Christ. "Whosoever will come after
me, let him deny himself, and take up his cross, and follow me," (Mark viii.
34). It is true, that every man meets with his crosses less or more; but Christ
deals very plainly with his people, in telling them, 1. That their happiness is
not to be expected in this life, but in the seed and seal of it: he draws them
to heaven by faith, to know what his love hath prepared for them, (1 Cor. xv.
19; Matt. xix. 28, 29). That they must lay their account in resolution with the
greatest suffering, even of the loss of life, rather than to deny the least of
his truth and words, (Matt. x. 38; Mark viii. 38). 3. And that all their life
long, and every day, they may meet with such things. The fourth thing that shews
the narrowness of the way to heaven, is the work that is to be done by them that
walk therein. As,

1. The work of mortification, (Mark ix. 43, 45; Col. iii. 5,) and that
especially to be extended unto the most beloved lust. How painful this is, many
may know; nay, many venture on hell, rather than thus to part with them. It
stands also in some acts of faith, as, 1. That such a lust is forbidden of God,
under pain of his displeasure. 2. In a striving resolution to gratify it in
nothing. 3. In calling for help, both to mind and practice this resolution in
our walk.

2. The work of self-denial. Whatever the lust be, as self-interest is very
large, it must be denied, and the interest of God’s glory and service must sway
the soul in all things, (Mark viii. 34).

3. Tender and considerate watching.

4. The work of running on in this way, and making daily progress, (1 Cor. ix.
24; Phil. iii. 10, 11).

5. The work of fighting and wrestling with spiritual enemies, (Eph. vi. 10, 11);
to watch, and learn skill to put on, and handle wisely our spiritual armour with
which the Lord has furnished us. The fifth and last thing which shews the
strait-ness of the way to heaven, is the new trials that a Christian meets with,
and none but he, and these from the Lord himself, for wise ends; of which
hereafter, - as, 1. The swoonings and faintings of the soul through the Lord’s
withdrawing. (See Psalm xxiii. 3.) 2. The labour of wrestling with him, when his
face is hld - a hard but ordinary trial.

I may yet add further, the gate of death is a strait and narrow gate, by which
believers enter into life: - that after the trial of all these last, this
remains, as the greatest difficulty; not to speak of it in a natural sense, but
only as it is a trial, wherein a miscarrying is irretrievable: die amiss, and
all is gone:-and also, as the soul is often in the least fitness for any work
then. But the encouragements of faith in this are great and strong: Christ the
conqueror is with his own in these trials.

II. That the way to destruction is broad and easy, is seen,

1. In that men are born with their faces and hearts towards this way; their
inclinations lead them strongly to it: - there is no need of any change on them
to fit them for it.

2. They have multitudes of temptations suited to their sinful inclinations that,
as a wind, drive them on in it. Many lusts are gratified by walking in this
path, and many wise and noble after the flesh are treading in it.

3. The Lord is often provoked, and may soon be, to take off any restraints that
stand in their way. (Psalm v. 10, 11).

4. They ordinarily shift off easily all crosses for Christ’s sake, by complying
with their carnal inclinations.

5. They walk at liberty from any inward spiritual bonds on their hearts and way.
So it is called "a walking after the imagination of their own hearts," (Deut.
xxix. 19); opposed expressly to a walking after the rule of the word.

CAUTION. - Notwithstanding of all these things, yet there are circumstances of
another nature, that shew their ways to be yet contrary to those: As,

1. The way to life, on all these accounts, is easy, 1. Because of the kindly
delight that the new nature hath in all its difficulties and labour. 2. The
lively hope of the glorious end of the way, (2 Cor. iv. 16, 17, 18). 3. The
gracious support and help of infinite strength. 4. The communications of joy and
delight they feel in their works; - a part of the encouragements allowed them in
this life. As also, the way to destruction is strait, 1. In that all the walkers
therein are in bonds and fetters to Satan, and their own lusts, (John viii. 34).
2. In that God often meets them with his warnings, and makes conscience fly in
their faces, as the angel in Balaam’s. 3. They want not their own graceless
cursed crosses, and ofttimes in as great a measure, as the truly godly do. 4.
The fear of the issue is enough to embitter all for the present.

USE. - Is the way to heaven narrow and strait? - Then, how shameless is the
graceless world, to reproach the way of the godly as strict! It is the most
shameless slander that ever the world made. To call the godly ungodly is but a
lie against them; to reproach the sincere as hypocrites, or the peaceable as
seditious, - this is all little in regard of this, - to reproach them for that
which is their glory, and that even in scripture words; to reproach them as
puritans and precisians. Of the same nature is their commendation of men, as
being men of latitude, and of a large walk in the matters of God. That we may
insist a little more on this inference that is so clear and pertinent, let us
sift out the causes of this reproach.

1. Carnal men naturally think all too little for this world, and any thing
almost too much for the world to come.

2. They generally conceive good hopes of themselves, when walking according to
this graceless principle.

3. As they like not doctrines that cross these precepts and practices of theirs,
so, far worse, practices different from, and contrary to theirs; for practice is
a more living and abiding testimony than doctrine. Hence we see, that let
professors profess what they will, if they agree in practice with the world,
they are liked by it well enough. For instance - in a place given to scandalous
misspending of time in tippling, if a professor invited to share with them,
should simply say, he cannot in conscience come so near an appearance of evil;
this would vex the graceless company more, than if another should join with
them, and even in their company speak of the strictness of the way to heaven.

4. False doctrine, or false application of true doctrine by ministers, hardens
sinners mightily in their prejudice against strictness in God’s ways: as also,
the godly their placing too much of religion in little and small things,
especially if of an indifferent nature in themselves.

2. Then it is a good token of a right way, that it is narrow and strait; and a
shrewd suspicion of a false one, that it is broad - I mean, if it be represented
as a way that leads to heaven: for the way of gathering churches of professors
is quite different from this, and it is a woful mistake in people to confound
them. There are three false ways that are broad: 1. The way of intellect and
morality - the Pharisee’s way. (See Matt. vi. 19, 20.) 2. The way of external
conformity to the letter of the law - an outward service. 3. The way of any
church order under heaven, is but a broad way to heaven, let men make it never
so strait; for as long as men only are judges of our way, there is a great
latitude for hypocrisy, and much double dealing with God, if men’s hearts be not
sound.

USE 3. - Then, make a wise choice; - it is laid before you, as even life and
death, and their several ways. It is sad, that men should be at a stand what to
choose; but much more, that they should make a bad choice, even to choose death.

I conclude with these few remarks: 1. The way and the end are inseparable;
therefore take both, or leave both. If you would have life, walk in the narrow
way to it: if you will walk in the broad way, resolve to meet with destruction.

2. The narrow way grows the longer the broader and easier, and the broad way the
longer the narrower, till a man be in hell. It is joy to a godly man, that so
much of his way is past: it is sore to the other, that it is so with him, and
that there is so little remaining.

3. Unless time be preferred to eternity, there is no comparison between the two.
A time of trouble at worst - an eternity of ease, and joy, and life: a time of
delight at best, and an eternity of destruction thereafter; - is there any
choice here with a reasonable man?

Third Sermon on Matthew 7:13-14

"Enter ye in at the strait gate: for wide is the gate, and broad is the way,
that leadeth to destruction, and many there be which go in thereat: Because
strait is the gate, and narrow is the way that leadeth unto life and few there
be that find it." - MATT. VII. 13, 14.

WE shall yet again enter on a further account of the hardness of the way to
heaven, and of the broadness of the way to hell, both by further enlarging on
what was glanced at, and from new particulars: but the latter we shall bring in
in the application.

Besides what is said we shall now, 1. Speak somewhat by way of caution, to
prevent mistakes.

2. Some native doctrinal inferences from the whole purpose.

3. Some lamentation and exhortation.

I. For caution, take these things, - 1. For all these things that shew the way
to life to be narrow, yet unto the godly man it is a most pleasant way. Oh! with
what delight doth he walk therein, with the heart lifted up in the ways of the
Lord, as Jehoshaphat, (2 Chron. xvii. 6, Psalm i. 2, and cxix. 32, 59). It is a
way of great breadth, though not for sin, yet for duty and delight, (Psalm cxix.
96). he makes haste and progress in it, (Psalm cxix. 60, Philip. iii. 13, 14).
And on the contrary, the way of sin, and unto death, is dark and strait, and
that because of the nature of the new exertion in the soul, (Rom. vii. 21, 22,
23). This makes many things sweet and easy that otherwise are hard. How much
toil will a mother undergo about her own child? Why, all is natural to her. The
strivings, and wrestlings, and fightings, are hard indeed unto the flesh; but
the new man likes them the better. See if it be not so with you in your toil in
religion. Though there be something within that tires somewhat of work, there is
somewhat within also that makes tiresome work sweet. The way of life is a
pleasant way, because of the lively faith and hope of the prize, (Rom. viii. 18,
24, 25; 2 Cor. iv. 16, 17, 18; Heb. x. 34). It is pleasant from the support and
help of infinite strength, (2 Cot. xii. 8, 9, 10; Isa. xl. 31). It is pleasant
from the sweet enjoyments of fellowship with God they feel in the mean time. The
simple and plain meaning of this truth is then in these: 1. That the way to
heaven is full of great difficulties. 2. They are such as an unregenerate man
cannot away with. 3. And such as a godly man, without courage and strength from
heaven, would never wrestle through; but with that strength, sometimes finds
them easy: - and again, it is for his advantage to find them hard and strait.

Second caution - Whatever breadth and wideness there is in the way to
destruction, it is ofttimes on other accounts found strait. They find it bitter,
and tire of it, (Hab. ii. 13). All the walkers therein, are bondslaves to sin
and Satan, (John viii. 34, 44). God often meets them with warnings by his word
and rod, as the angel did Balaam, and thereby conscience straitens them. Ahab,
in the way to hell, met Elijah as an enemy, (1 Kings xxi. 20). Their fear of the
issue embitters all for the present; and the vanity and emptiness of all their
idols to stay their hearts with solid satisfaction. The meaning of this then is
- to corrupt nature the way to hell is easy, and that it is commonly felt so by
the wicked.

II. Draw some doctrinal inferences from the whole purpose.

1. We see, then, that the Lord hath constituted a great difference betwixt the
ways that lead men to their estates in another world, as to the gratifying of
the flesh: the one strait to it, the other easy. We have said enough to confirm
this; the words are also clear for it. The reasons of this are, 1. Conformity to
Christ the head, in the godly, who entered into glory by a strait way, as has
been said. 2. It cannot otherwise be, supposing the Lord’s design on his people
to glorify himself, in the bearing them up, and in the exercise of grace. 3.
Corruption being left in both - in the one wholly, in the other in part - makes
it to be so as it is. 4. That the Lord may leave it to men’s choice though he
graciously determine his own, by his hand, to choose life, whatever hardness be
in the way.

2. No man’s testimony concerning the two ways can be of such service as a godly
man’s who hath walked in both - as none know so well without experience what
hell and heaven are, as the devils that have tasted of both; and we see their
malice bewrayeth it: - unless we except our Lord Jesus, who had a sort of
experimental knowledge of both, as his readiness to save sheweth. And the
witness of the godly is seen, 1. In that they all have turned out of that way,
and never turn in again. 2. And they testify a vast difference between them, not
only as to the issue, but the way itself. And what means all their shame, and
sorrow, and mourning for their walking in the broad way, but a testimony against
the one, and for the other?

3. We see the true reason of the difference in the number of the saved and
damned, is from the interest of the flesh, denied by a few, and indulged by the
greater part: and we may wonder at the folly of men making so bad a choice of
their way to eternity, as commonly they do.

III. Lamentation and reproof.

1. Over the godly who are questioning their way, because of the difficulty they
find therein, whereas it ought rather to confirm them that they are in the
right; or who at any time look with envy on the ease of the foolish, (Psalm
lxxiii).

2. Over the ungodly, who bless themselves that they never found any such
hardship and straitening in godliness. It is strange but true, that the ungodly
find these the most easy, that the godly find most hard; as faith not only of
divine truth, but of their interest in Christ - or that repentance is an easy
thing with them - or the sincerity of their hearts: they think their hearts were
always right: - or about prayer, and all religious duties. And this is because
they know not the true nature of all these great things.

3. Over those who frame to themselves a religion free of all its difficulties.
Men in professing to take the rule of the word for the rule of their religion,
do often wrench and cut away all things that are hard therein in applying it.

Lay aside that foolish and common opinion, that the way to heaven is easy. Oh,
by all means beat it out of your minds! I shall in pressing this exhortation
shew, 1. The commonness of the mistake. 2. What are the causes of it. 3. What is
its danger. 4. How it may be removed.

1. To shew the commonness of this opinion about the easiness of the way to
heaven, it may serve to see men’s confident hopes of getting safe thither, with
their laziness in striving, or taking pains. This is unquestionable, that many
of the most confident are most lazy. It is a common thing to see men of these
sorts to be confident of heaven, 1. That never mortified one corruption,
especially their darling one, nor ever endeavoured it. 2. Nor ever wrestled with
God in prayer, as a hard work. 3. Nor ever watched over their hearts. 4. Nor
ever deny themselves, 5. Nor ever sanctify a day to the Lord in a spiritual
manner. 6. Nor ever submit to a cross, that a little warping can prevent or
shift.

2. What are the causes of it. 1st, Men’s own hearts are inclined to such a way,
and so are easily prevailed with to think it is so. This inclination is
strengthened by these: 1. A rooted ignorance of God in his greatness, holiness,
and truth, - the root of all wickedness. 2. Ignorance of the nature of heaven
and eternal life: he that knows the end and prize lost, is likliest to know what
running and fighting are called for. 3. Ignorance of their enemies, their own
hearts, and others: he that knows not his heart’s corruption is not likely to
take much pains to have it made better. 4. Undervaluing of eternal things,
especially when compared with temporal.

2d, Satan is busy in persuading to this, being cunning enough and well
acquainted with his own interests. If he could, he would keep all ignorant; and
if that cannot be, he strives to make them lazy, and lose their crown.

3d, Mistakes of the practice of the godly. The ungodly see not the secret duties
of the godly, nor their inward work in public duties, and therefore think them
like themselves.

4th, The ensnaring practice and principles of a careless world about them. If
they be like their neighbours and others, they think well of themselves.

3. What is its danger. Its danger is great. This keeps them in the broad way,
and great with peace of mind, and against all warnings and convictions. Hence is
it sadly seen in experience that multitudes of professors keep it, and are most
rarely awakened of any body else.

4. How it is to be removed. 1. By the rule of the word. 2. The practice of the
saints, as David and Paul (1 Cor. ix. 26, 27). 3. By an honest experiment. The
last consideration is that of the text, which we shall now enter on.

It is Christ’s special will, and our special duty, to enter in, and keep on in
the strait way that leads unto life. This is the scope of the words. If any
scruple or doubt should remain about this, these things clear it: 1. It was
Christ’s special errand as a priest, to remove the otherwise immovable
impediments lying in this way. 2. As a prophet, to teach the church the way. 3,
As a king, to lead them in it, and help them on against all impediments that
remain. 4. In his state of humiliation, he went before us in this way as a
pattern. 5. In that of exaltation, he assureth us of the happy issue of
striving; and in the room of his people, and as their head, hath taken
possession of the kingdom. 6. The great principle that moved him, and the end he
aimed at, was to have his Father’s love, and wisdom, and grace, and his own,
glorified in bringing sinners to heaven. As God, he accomplished the work by
merit and strength; as man, by suffering and example. So that it is abundantly
clear that Christ envies not your walking in the way to life, but rather
invites, commands, encourages, threatens, to stir you up to walk therein. That
it is our special and main duty is also clear, not only on the former grounds,
but, 1. Because this alone tends to the saving of the soul. 2. No duty whereby
God can be actively glorified by us can be performed save in this way. But there
is no difficulty in this point, or necessity of clearing it. If it be the way,
and the only way to heaven, then every one will judge it necessary to walk in
it. Our work, then, mainly in opening up this exhortation, and preparing for its
practice, stands, 1. In clearing what it is to enter in at the strait gate. 2.
In clearing the motives and arguments whereby Christ presseth it; and then we
shall also press it.

1. What is it to enter in at the strait gate? It is,

1st, To begin, and set forth well and rightly, in the practice of godliness. A
good beginning is the one-half of the work.

2d, It is to hold on and continue therein. Though the word "enter," at the first
view, and in the parabolic phrase, seems not to imply this, yet necessarily it
is implied, in that heaven itself is the end; and all the course that leads
thither is spoken of as a gate and a way. Though our Lord’s way of speaking may
shew that the main difficulty is in right beginning, and that they that begin,
and enter in, never go out of it again.

2. What are his arguments to press it? They are, the wideness of the way to
destruction, and the multitude of walkers therein, - which say to us these
things:

1. That the greatness and commonness of danger should be a sharp spur to duty.
The Lord allows a lawful exercise of self-love; and oh that it were more in
exercise amongst you! The report of destruction should make salvation more
lovely, and all the means that lead unto it, even those that are hardest.

2. The multitude of walkers in a way, of itself is no sound argument for its
goodness, nor that it shall have a good end. Christ would not have his people to
follow the multitude: they are to be a singular people as to their way of
walking. The second argument is from the nature of the way that leads unto life,
which saith, -

1. Our Lord is very free and faithful in warning his people of all
inconveniences they may meet with in the way; which being duly pondered, may
prevent many stumblings.

2. The difficulty of the way to heaven makes many hold on in the way to hell.
The wicked know the straitness of the way to heaven. I named this amongst the
general truths. But now, how come they to know the way to be strait, since they
never walked in it? They know it by what they hear in the word; by what they see
in the saints; by what they feel in the form of religion; by what their lusts
teach them to fear there is in godliness; - and this, compared with what they
feel in the broad way, varies the case from what hath been already spoken of
them.

Now, to press this exhortation on you in the close of all this purpose, I would
desire you to gather and compose your spirits, and reflect on what hath been
said, and proved, and cleared, 1. That there are two different states after this
life abiding all men: there must you shortly be. 2. There are two different ways
that lead thither. 3. It fares with men according to the way they take. 4. There
is a wide difference between the numbers of the walkers in the two ways. 5. And
that, from the great difference in the ways. We have also taken a closer view of
the words, and shewn you, and proved, that the way to heaven is narrow, and to
hell broad, by several illustrations, though many more might be adduced, and
they that are named never insisted on. And lastly, that our Lord is willing you
should walk in the way to life, and escape destruction; and hath bound it on you
by his command, as your duty; and hath sent me to proclaim this his will, and to
declare to you your duty. My question then is, Do you believe these things or
not? If you do not, propose your scruples: how easy a work it is to clear them!
And what use do you intend to make of them? Say not, you expect to hear that of
me, for if you believed these divine truths, you would use them quickly. But I
will tell you what use you do make of them, ere I tell you what you ought to
make. "I make use of all," may one say, "for further informing of my
understanding about these things;" and thus people learn still to know more and
more, and mind to practice nothing. Some will make use of these things for
rendering them more censorious and suspicious of others. It is far easier to
instruct one how to see a motein another’s eye, than a beam in his own; and he
is far more inclined to the one than the other. The use you should make of all
this, is to look upon your own way, and see wherein you find it strait and
narrow. Oh, for the Lord’s sake, try yourselves in this! It is not past hope,
even though all be amiss. Do you walk in a way so broad as to give room to any
allowed sin, or willingly neglected duty? Then you are not in Christ’s strait
way. Or is it so strait that you perceive you can make no progress therein with
such a load? Then is it good. How came you into that way? Was it by Jesus
Christ? And is it in him that you yet walk? Or are you dreaming that there is no
farther use of Christ in helping you to heaven, but in dying for you? Oh, sad
mistake! Must he not dwell in you by his Spirit, - lead, and guide, and protect
you? Is your way so broad, that you can escape your enemies? Or so narrow, that
you must go through them? Have you the multitude walking with you, or are you
much alone? The way of whole parishes travelling to heaven is not the king’s
highway. A believer, though he have company, yet in a manner he is alone: he
hath as much work as if there were none but himself.

After reflecting on and examining of your way, if you find you are in the strait
way that leads to life, then, I exhort you, be cheerful: go on in the strength
of the Lord. Your way hath a good end, and you shall shortly feel it: your
helper is strong. Be painful and diligent; strive on, wrestle, press through
all! Weary not of well-doing; mind your work heartily; your reward is sure.
Bring forth your faith and patience, and use them nobly, for great shall be your
victory in the latter end of the day. As for you whose consciences may convince
you that as yet you have not walked in this way, and know within yourselves that
you have a pretty easy work in godliness, know of a truth and certainty that
this way will bring you to destruction, for God threatens it! How terrible is
it, for God inflicts it and lays it on! Meditate a while on this. Will the Most
High alter his word that hath gone out of his mouth in righteousness, for ease
to your sinful flesh? Where hath he said that the lazy shall be crowned, or that
a fighter against God, and a friend of sin and Satan, shall be rewarded with
eternal life? Then, leave it betimes - even now: make a good choice. The ways
and the ends are set before you. Consider how frail and uncertain your life is;
how uncertain the gospel’s continuance with you is, and any power attending it;
how the way will be to you the straiter, the longer that you delay entering in
thereat. And if you have a mind to be saved, hearken to these admonitions. Put
away your foolish opinions about those ways, and fill your understanding with
the certain truth of God in this matter. Lay aside your lazy practices, and take
pains about your souls. Enter in at the strait gate, and walk on in the narrow
way that leads unto life. And let these be your practices: Enter in Jesus
Christ, and have him dwelling in your hearts by faith, and abide in him, and
walk in him. Lay aside every sin, especially your besetting sin. Take up every
duty, and every thing that is in duty, - the inward spiritual part thereof. And
thus you will find the way sweeter than you think for, and an abundant entrance
shall be ministered unto you into the kingdom of God.


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  CHAPTER 8: 07. SERMON ON EPHESIANS 3:8
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Sermon on Ephesians 3:8

"Unto me, who am less than the least of all saints, is this grace given, that I
should preach among the Gentiles the unsearchable riches of Christ." - EPHES.
III. 8. IN these words, the blessed apostle repeateth the same thing he spoke in
the preceding verse, of his call, and being constituted a minister of the
mysteries of the gospel, and that of free grace; with the addition of a very
humble designation he giveth to himself, - "less than the least of all saints;"
and a very high and deep expression of the great subject of his preaching, - the
unsearchable riches of Christ. This last word of the text only we intend to
insist on, as being most pertinent for us. And before we come to observe any
thing, we would first a little clear the words. And,

1. By "riches of Christ," ye are not to understand that riches which consists in
outward and worldly valuable things, though indeed Christ be the most sovereign
owner of all the gold of the earth; but we are mainly to understand that
treasure and storehouse which is in Him, of all divine perfections of grace and
glory, of which more another time. It is a phrase that denotes the plenty of the
riches, their excellency, and their suitableness to answer all necessities.

2. They are said to be "unsearchable," - not that it is unlawful to search into
them, in as far as they are revealed; or that by such searching, by the Lord’s
grace and Spirit, a man may not attain unto some sight and knowledge of them.
Nay, this apostle doth in this chapter, verse 4, and in 2d Corinthians xi. 6,
avow his knowledge in the mystery of Christ; but only, that they are so many and
great that no finite understanding can search them out unto perfection; as it is
said of God, (Job. xi. 7, 8). And here, by the way, we have an argument for the
divinity of Jesus Christ. If there be unsearchable riches of Christ, he must be
something more than a creature. The riches of Christ are unsearchable; or his
excellency, and the treasures of it in Jesus Christ, are unsearchable. For the
opening and clearing of this precious truth, and making way for the manifold
usefulness of it, we would take notice of these two things: 1. What the riches
and excellencies of Christ are. 2. How they are unsearchable: what sort of
searching into them is commanded, and what forbidden. As to the first, - the
riches and excellencies of Christ. This is one of the vastest subjects of all
the truths of God, or rather, it containeth the whole truths of the gospel; yea,
all that is revealed in the word, of God and man, may be reduced to this. It is
the main subject of the gospel; the main of preaching is here; the main of a
Christian’s meditation in this life is here. Yea, it is very likely that the
main exercise of the glorified above is about this. It is, then, doubtless, an
excellent theme to discourse upon, and there is much need of holy hearts and
affections in speaking and hearing of it.

We are, then, no further to speak or think of it than is revealed; and indeed
there is more revealed than saint or angel can duly speak or think of. And yet
all that is revealed, is far from declaring plentifully the matter as it is.

Consider, then, in the first place, the excellency and riches of His person, God
the Son, equal in all divine perfections with the Father, (Heb. i. 3); the
brightness of his glory, and the express character or image of his person. To
discourse upon his excellency on this account, were to undertake to speak of all
the glorious perfections and attributes of God which are revealed in the word,
which is a vast subject and dreadful. But because he is man also, we are to
consider that nature in him. That holy sinless flesh which he took upon him
wants not its own excellencies. But especially the soul of Jesus Christ, that
singular and rare creature, (for it was made, and doubtless with as transcendent
excellencies as a creature was capable of). Oh, what treasures of holiness and
purity, of grace and glory, were there, and are there in it! And his riches on
this account is evidently useful, since it was requisite that the Mediator
should be God-man. But to come a little lower, in the second place consider,
that from this personal union of his human nature with his divine person, and
his undertaking of the work of redemption in that manner, there was a pouring
out of the Spirit without measure upon him, so that he became the fountain of
all fullness of grace and glory. The fullness of the Godhead dwelt in him from
all eternity, personally, in some sense, and that is in his person; but now,
upon this undertaking, it dwelt in him bodily, (Col. ii. ix, and i. 19). This
pleased the Father, that in him shall all fullness dwell. A Mediator so
qualified we stood in need of, as will be seen in the particulars of the
management of this text.

Thirdly, Consider his riches and excellency in the discharge of the office of
Mediator, being thus so sufficiently qualified for it. And this taketh in all
that he did and suffered; all he did before he came in the fullness of time, and
all that he now doth, and shall do to the last day. But only to touch a few
particulars, consider,

1. The freedom of his mercy in taking upon him this office of Mediator. Nothing
constrained him: he was absolutely free. If his own love in a manner constrained
him, the more lovely and excellent is he. What happiness wanted he? What can be
added to him? If all men had perished, he had lost nothing. But indeed, when he
hath taken on him the work of saving his own, none of them can perish. Had he
such a desire to have a company of sinful men and women to be with him for ever?
Who can sufficiently admire it? Our misery calls for this riches of grace and
mercy.

2. Consider his excellency of love, not only in taking it on, but when such and
such things were called for by the justice of God, from the Surety. This is more
wonderful. If the redemption of all the elect had cost him but one petition or
word to justice, it had been matchless love to have bestowed it. But when it was
required that he should be a man, and such a man, - and lead such a life, and
die such a death, - to be accused by the law, deserted of his Father and of all
creatures, and to have Satan and the world let loose upon him, - oh, what love
is here, and how great riches and excellency!

3. And as he refused not to undertake the employment, because of foreseen
dangers and difficulties, so when he undertook it he did not faint nor was
discouraged because of them. He was born of a mean woman; he was persecuted from
his cradle to his grave. All temptations, all trials from God, and men, and
devils, were in his cup. And after several years’ living thus a man of sorrows
(it was his name, sorrowful), and acquainted with the saddest griefs (these were
his most constant companions), near his death, the entire cup of wrath, and the
dregs of it, for the numberless sins of all the elect, was presented unto him;
and after some holy submissive strugglings of sinless human nature at the
receiving of such a deluge of wrath, it was drunk up, and the full price paid
upon the cross for these souls for whom from all eternity he had bargained with
the Father. What riches and excellency of love are there in this! (Rev. i. 5,
6.) He not only drank up the wrath which our sins deserved (which was indeed the
cause of his death), but because there was a remaining spottedness in our souls,
he took his own blood, and washed us in it. He not only drank that which was as
poison to kill him, even the wrath due to our sins, but he took his heart’s
blood to wash away the stains that those sins had made in our souls. Our
sinfulness and pollution call for his richness of mercy.

4. As his love and courage were admirable in going through these things, so his
humility, meekness, and compassion come next to be considered. He was not only
by line of the blood-royal, as the son of David according to the flesh, but
especially, as God-man, he was the heir of all things. Yet his first cradle is a
manger, and his entertainment in the world very coarse. When he came out to his
public ministry, how poor and contemptible was his outward appearance to the
world! He declares himself that he was below the very foxes and birds, as to the
constancy and settledness of his shelter. He came to save the world, and yet
every man almost was against him, except a few despised ones. But he was not
discouraged, though grieved with their ingratitude. He ate with sinners, and he
laid his holy hand upon the leper’s skin. He did not cry, nor lift up nor cause
his voice to be heard in the street. Our stubbornness and rebellious carriage
called forth this condescension.

5. His riches of wisdom do eminently appear in the matter of redemption. The
manifold wisdom of God doth appear here. It is one of the most glorious and deep
contrivances; it is the chief of the ways of God we may well say. Justice is
fully satisfied, mercy notwithstanding eminently shines. Sinners are saved, and
pardoned freely. The wisdom of it stands in his choosing so fit means for
attaining the end; the only fit ones; and in ordering these means wisely, for
reaching that end. His end is to reconcile God and man, and to bring man into
the favour and friendship of God. God’s justice stands in the way of bestowing
favour upon man; man’s sinfulness separates betwixt God and him. Justice must be
satisfied; and both man’s guilt and debt, and the power of sin must be removed,
ere the Lord accept of him. Blessed Jesus hath first justice to satisfy, which
he doth, by laying down his own blood; a most sufficient price. This, as a
price, reconciles God to us, and in its efficacy washes the souls of his people;
and when applied by faith, renews them, and works in them love to God. And more
particularly his wisdom appears, in applying himself unto us, and taking on him
these offices and employments, in the discharge whereof, he fully maketh up all
we stand in need of. Because we are enemies to God in our hearts, he subdues us
as a king, and bringeth us into subjection, and removeth our natural rebellion.
Because we are guilty of sin, he maketh atonement for us to justice, by the
sacrifice of himself; and that this sacrifice may have still its efficacy in our
renewed transgressions, he still maketh intercession for us. Because we are
ignorant of God and his will, he revealeth these things unto us by his word and
Spirit, that we may savingly know these things which belong to our peace and
salvation. We have many enemies in our way to heaven: he subdueth these, taketh
away their deadly sting, and defendeth from any mortal harm from their assaults.
He giveth laws unto us as a king, how to carry ourselves in our duty; he giveth
as a prophet, discerning, to know and understand them; enableth us to give
obedience; and when that fails, he obtaineth pardon for failings. What a
manifold wisdom doth appear in all this, and what riches of wisdom!

6. The riches of his righteousness do appear in the matter of redemption. "I
counsel thee," he says, "to buy of me gold tried in the fire, that thou mayest
be rich; and white raiment, that thou mayest be clothed, and that the shame of
thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou
mayest see," (Rev. iii. 18). This righteousness is what Christ hath not only as
a holy man or God, but that which he attained in our name by his perfect
obedience and satisfaction, which is imputed unto us.

7. Consider the riches of his power and might. He is the arm of the Lord, - he
on whom our help and strength are laid. 1. His overcoming and removing, as it
were, justice out of the way of his people’s happiness, proves this. 2. His
subduing all of them, for all were once rebels and enemies to himself. 3. In
preserving his own interest in the hearts of his people, and in his church,
against so much opposition from so many enemies; which speaketh much riches of
strength and power. 4. In making his enemies tremble before him, by his presence
in his church and ordinances; making them to fear, as before an army with
banners.

8. Consider the riches of his glory and majesty shining in all this great work.
Not only as God, equal with the Father, is his glory infinite; but even in the
discharge of his mediatory work, his glory was and is conspicuous. "We beheld
his glory, the glory as of the only begotten of the Father, full of grace and
truth," (John i. 14), and "He manifested forth his glory," (John ii. 11). All
his miracles were glorious things, though blinded sinners could not behold him,
His suffering was a most glorious business as ever was accomplished, albeit the
outside of it, and what was discernible by carnal eyes, seemed to be quite
contrary. So also there is great glory in the sufferings of his people ever
since; and all the glory is his, for it is for his cause and by the assistance
of his Spirit they suffer. 1. It is for the glory of his person. 2. Of his works
of preaching and miracles. 3. Of his sufferings and death. 4. Of his
resurrection. 5. Of his ascension. 6. Of his guiding his church till the end. 7.
Of his last coming to judgment.

Now, a word, how it is they are unsearchable, and how far lawfully we may and
ought to search. They are unsearchable, because infinite and incomprehensible by
our shallow understandings. Angels do pry into them, and with a holy kind of
curiosity desire to know more and more of the mysteries of the gospel; but even
their understanding, though far above ours, cannot comprehend them fully. We may
search into them upon these conditions: 1. That we go not beyond what is
revealed in the word. Our natural curiosity is here carefully to be bounded and
limited "to the law and to the testimony: if they speak not according to this
word, it is because there is no light in them," (Isa. viii. 20). 2. That we in
searching from the word, labour to have the Spirit to open these things unto us,
and to sanctify our hearts to receive them suitably. An irreverent fearless
searching into these things even from the word, may ruin us as much as going
beyond the word: for as we cannot be preserved from error in judgment, if we be
not guided by the light of the word; so, there are heart-errors we cannot
escape, if we have not the Spirit with the word. 3. Our end in searching must be
sincere; not to satisfy our understandings, by attaining to some apprehensions
of these noble things, but to have the graces of the Spirit in our souls
revived, and in life, love, reverence. For the uses of these truths, they are
more than can be numbered easily.

USE 1. I would recommend this duty to you, to be much in the meditation of the
riches and excellency of Jesus Christ. It may be, some may think the time better
spent in studying to know some profound notions and truths concerning other
points of religion. This I am sure of, that the solid life of religion, and
power of godliness, consist in these points that many giddy people may think
common and easily known; and that it is a sad token of a decayed backslidden
soul, when such things are become unsavoury, and when they itch after other
things more remote from heart-exercise in godliness. But to those who savour the
things of God, I would recommend this study unto them, and that from these
advantages:

1. By this mean you shall attain unto more conformity unto Jesus Christ in his
glorious holiness. And is not this very desirable? Conversing with him by faith
and love would make it remarkable to enemies that you have been with Jesus,
(Acts iv. 18). Beholding his glory worketh a glorious change into the same image
in the beholder: "We all with open face beholding as in a glass the glory of the
Lord, are changed into the same image from glory to glory, even as by the Spirit
of the Lord," (2 Cor. iii. 18).

2. By this you shall attain unto fellowship with him, (1 John i. 1,2,3). And
this is the very life of a believer, the health of his countenance.

3. You shall hereby attain unto a quickening and reviving of all the graces of
his Spirit in you. All graces act in him and his fullness, and there is not a
more native way of getting these brought out into actings, than by serious
meditation on this blessed object.

4. And lastly, and consequentially from the former, you shall attain unto such
sweet manifestations of these riches in him which no tongue can express, - which
are best known by feeling. You will see his loveliness, and find manifestations
of his love to you in particular. You shall know what that joy unspeakable and
glorious (1 Pet. i. 8), that fullness of joy is (1 John i. 4); yea, to be filled
with all the fullness of God, (Ephes. iii. 19).

USE 2. It is this blessed One, and his riches and excellency, which we would
recommend unto all that are yet strangers unto him. Riches are a great
attractive: where are there any comparable to those in him? If your hearts be
capable of affection to a lovely object, here is the fairest of the sons of men.
If you desire happiness, come here and get it. Are you afraid of wrath and hell?
- come here to the shelter and high tower.

USE 3. We would recommend them unto the Lord’s own. Here is strong consolation,
and good hope through grace. In these cases, doth the sense of sin in its guilt
exercise you? - see here riches of merit in him to satisfy justice on your
account: act faith on him, and you are secure from all hazard. Is the strength
of temptations your exercise, and the power of a body of death? - here are
riches of healing and sanctifying grace. Do you doubt of your interest in God,
and of your title to heaven? I answer from this, "Have you an interest in these
riches or not?" If you think you have not, then labour to have an interest in
them, and you have it, if you ask it seriously. If you dare not deny a claim to
Christ, and yet doubt of your salvation, you sin greatly; for he will lose none
of his own, and hath confirmed it by his word and oath. Are you exercised with
the case of the Lord’s public work, and of the interests of his glory and
kingdom in the world? It is a noble exercise; oh, if it were more common and
ordinary! Yet, fear not; he will deal prudently; he shall be exalted and
entitled, and made very high. He cannot faint nor be discouraged: he will
accomplish his purposes, gather in his elect, and perform all his promises to
his people, and his threatenings against all his enemies. The greatest part of
his work is already done: justice is satisfied, the price is paid and accepted,
and the captives shall go free. It is long since he said, "He comes quickly,"
and he will perform it in due time; and then shall we see more of the excellency
and riches of Christ than we either could believe, or hear, or think of; the
wicked to their eternal sorrow, and the godly to their everlasting joy.

USE 4. What a sad matter is it that such an excellent one hath so little of our
love and affection! All loveliness is in him, and all our love is called for;
and where it is elsewhere bestowed, it is but sinfully wasted upon vanity. As in
all things he hath the pre-eminence in point of perfection in himself, so ought
he above all things to have the preeminence in the affections of our souls.
There are three attractives of love among men - excellency and worth, near
relationship, and obligations and favours; all of which are eminently in him.

USE 5. Of instruction. Are there unsearchable riches in him, and in some sort
unsearchable emptiness and poverty in us? - here is a blessed match and meeting.
Think not to live upon your own store and stock, but upon his. When you want any
thing, come hither for supply, for here only it is to be had. Fear not that this
treasure can be exhausted. It is great sin to desire to live upon our own
sufficiency. The poor in spirit are pronounced blessed, but only such as seek
the unsearchable riches of Christ.


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  CHAPTER 9: 08. SERMON ON PHILIPPIANS 2:12, 13
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Sermon on Philippians 2:12, 13

"Wherefore, my beloved, as ye have always obeyed, not as in my presence only,
but now much more in my absence, work out your own salvation with fear and
trembling; for it is God which worketh in you both to will and to do of his good
pleasure." - PHILIP. II. 12, 13.

THERE be two great evils in judgment and practice, which in all ages of the
Church have, upon the right and left hand, made many to pervert the straight
ways of the Lord. One is, a pleading for and practicing of a carnal liberty from
gospel duties and commands, upon a woful mistake of the nature of gospel
privileges, and of the dispensation of the grace of God therein, This is a
turning of the grace of God into wantonness. Another extreme is, a turning of
gospel commands into legal, and a pleading so for obedience thereunto;
self-ability (abstract from the influences of grace) to perform that obedience,
and a proper merit resulting from that performance, that confidence in the flesh
is proclaimed, and the grace of God made a cypher. What influence the former
hath had in the raising and maintaining of the heresies of the Antinomians,
Familists, Quakers, &c., none but strangers in our Israel can be ignorant. And
what influence the other extreme hath had in raising the Arminian, Popish, and
Socinian heresies, all that are acquainted with the case of the church of God,
both abroad and at home, do know but too sadly. Yea, how great an influence the
darkness and confusion in the minds of many of the Lord’s people concerning the
due harmony of the sovereign influence of the grace of God, with the natural
liberty of the will concurring; the due acknowledgment of the necessity of that
influence, and the obligation to the practice of duties, notwithstanding of the
want of it, hath upon their spiritual condition, every one who hath an ear to
hear, and a heart to understand, and grace to search his own heart, doth in some
measure know.

Therefore, though it be not so wholly suitable to the nature of this exercise,
to prosecute debates with the adversaries of truth; yet because of the advantage
that those on either extreme do pretend to have hence for their error, and the
real advantage which this place doth give to refute the one and the other, I
shall therefore, ere I come to the practical improvement of them, glance a
little at both. In which handling, I shall divide the text, give the literal
meaning, clear it from their objections, point out the things here held out,
with their influence on out practice in religion.

These words come in among the gracious exhortations which the Holy Ghost giveth
by Paul’s pen unto these believing Philippians. In the beginning of the twelfth
verse, the apostle, having praised their former obedience, whereof he was a
witness whilst among them, and expressed his charitable confidence of their
continuance and increase in that obedience, even in his absence, as an
insinuatory preface unto what he was to say; he then setteth down a most weighty
exhortation, and backeth it with an encouraging argument, in verse 13th. In the
exhortation are three things: 1. The act itself in the duty enjoined, "work
out." 2. The subject-matter where-about this act is to be exercised, "your own
salvation.’’ 3. The qualification of this act about this subject, "with fear and
trembling." As to the first, there needs little to be said of it, it being so
very clear. It is not simple working, but a diligence in working called for, and
continuance in that diligence, until the perfect end of the work be attained.
This is the force of the original word. The second - the subject-matter
where-about this act is to be exercised - "your own salvation." We shall not
stand upon the various acceptations of this word in scripture, as sometimes
signifying the means of salvation, (Heb. ii. 3; 1 Pet. i. ix); sometimes the
saving effect of those means upon the called (2 Tim. i. 9); sometimes the
accomplishment of this begun salvation in heaven. We take it not here as
importing both beginning, progress, and perfection of salvation; for he is
speaking to those in whom the work was already begun, as in chap. i. verse 6.
But the evidence of the scope bindeth us to aver, that here the apostle presseth
them to a diligent advancing, and a constant progress in the work and course of
their salvation, the way of truth and holiness, wherein already they were
engaged. This salvation is called "their own," not that the doctrine of it was
of their own devising and framing; or that their walking up unto that doctrine
by faith and obedience, was of their own strength (in that sense, salvation is
only of the Lord, and Christ is the inventor of the doctrine, and the author and
finisher of the work of salvation); but that it was theirs by a gifted right and
possession. They were the parties to whom the doctrine of salvation was
imparted, in whom it was begun, and on whom it was to be accomplished. The third
thing is, the qualification of this commanded exercise, "with fear and
trembling." This, enemies to the certainty and assurance of faith, and to the
perseverance of the faithful, draw to their advantage. In opposition to which
mistake, I shall only give the meaning of this word, and confirm it from the
analogy of faith, and the context, omitting what the deluded Quakers may allege
hence for their energumenical shakings, as unworthy of any regard. All agree,
that by fear and trembling one and the same thing is signified. This
qualification of duty is several times used, sometimes in cases different from
this, as in 1 Corinthians ii. 3; Ephesians, vi. 5; sometimes in cases that are
as it were parallel with this, as Psalm ii. 11; Rom. xi. 20. All which do clear
us in this, that it is only humility, sense of our own weakness and infirmity,
which is here called for; and if you will, include in it the filial fear of God;
which do no way plead for doubting and diffidence as to the issue, which is the
thing their adversaries plead for. For the security of saints, and the certainty
of their perseverance, is not founded upon any thing in themselves, but upon the
veracity of the promiser, the always effectual intercession of Christ, and the
indwelling of the Spirit. So that a holy fear of falling because of sinful
weakness, can no ways shake these foundations. But that we may further clear the
nature of the fear called for, omitting many distinctions used by divines in
this case, we shall only name this: Fear is either of the issue - hell; or of
the means leading to it - sin; both either absolute or conditional. Absolute
fear of hell is despair; diametrically opposite to faith, and forbidden by all
these commands in scripture, requiring faith and trusting in the Lord, as a part
of our worship. Conditional fear of hell; that is, "I fear hell, if I walk in
the ways leading unto it," is a sanctified mean of God’s appointment for
escaping it, by eschewing of those ways that lead unto it. Absolute fear about
the means; that is, that I be given up wholly to a final neglect of the means of
grace, and to a total revolting from God, in the practice of sin without
repentance, is all one with despair; and is forbidden by the whole tenour of the
covenant of grace. Conditional fear about the means, that is, "I fear, if I
watch not, and do not lean unto Christ’s strength, I may fall into sin," is also
a sanctified mean for escaping of sin, and so of the fear of hell. And this is
all one with Calvin’s distinction upon this place. "There is a fear," saith he,
"which begets carefulness in duty with humility (which is here required); and a
fear which begets anxious doubting in whatever required." Hence it is observable
in experience, and evident in spiritual reason, that the more there be in any,
of this holy conditional fear, and the more fruitful it be in its native effects
of humility, diligence, self-denial, and trusting in their Lord’s strength, the
more clear is the man’s assurance of salvation. And this sense of the words, is
much confirmed by the subsequent words. For what an absurd consequence would the
adversaries make of it! "God works both to will and to do: therefore, do you
your duty doubtingly, without any assurance of the end." This leads us to the
second, wherein we have, 1. The causal particle for knitting these words, as an
encouraging argument with the former. 2. Who it is that is the author of this
encouragement; - God. 3. Wherein his help consisteth; efficaciously working both
to will and to do: efficaciously as the original imports. 4. The fountain from
whence this help flows - -his free will, "good pleasure." Not that which simply
denotes his sovereignty in doing or not doing as he pleaseth, (which would not
so agree with the scope); but that kindly favour which he bears to his own in
Jesus Christ, which though he manifest it sovereignly in some sort, yet is it
always with a respect to their good.

Concerning almost all of these, the enemies of truth do move debates. But not to
be tedious in these matters, especially in an exercise of this nature, I shall
only hint at some few things, which may clear the truth, and remove any
objection the adversaries do propound against them. As, 1. That such commands as
are here do not infer any thing but obligation to duty; and no ways any ability
to perform them, or any merit in performance. 2. That the determining influence
of the grace of God upon the will is consistent with its natural liberty. 3. How
that the acknowledging of this influence doth take away any ground of being
called co-workers with God in the business of our salvation, in the Popish and
Arminian sense, and yet giveth no ground to the libertine extreme. 4. How that
this assorting of the whole into grace is an argument to diligence.

First, That this command to "work out" doth not import self-ability to obey, nor
any merit to result from obedience, is so clear from the connection of the
argument with the command, that I would not so much as have started it, if the
natural corruption of men’s hearts were not so extravagant as it is, and that
adversaries do make use of it, and the learned, in commenting upon the place, do
remove it.

1. The prime import of all commands to duty, is a revelation of God’s will of
obedience; and as they hold forth what his will is about duty, so they infer an
obligation to performance. 2. That the Lord being holy and just, requireth
nothing but what is or was in the power of the person commanded to obey, either
in his own person or in his representative. 3. That gospel commands, in their
prime import, are of the same nature with legal; and consequently, men are
punished for disobedience of the one as well as of the other, because, legally
considered, they were in their representatives endued with power to obey. 4. Yet
gospel commands, as given by the Lord to his own covenanted people, are
sanctified means for working and procuring of obedience. Not that they are a
moral mean, to stir up the godly to exert any strength in themselves in
performing acts of obedience; but, 1. Because they discover the Lord’s will, and
their obligation to obedience thereto: 2d, Because from this accidentally is
discovered their inability to yield obedience as in themselves, which produces
self-denial. 3d, From this floweth, by the Lord’s blessing, acts of faith upon
the fullness and sufficiency of their Surety, wherein stands their stability and
strength for all things, (Philip. iv. 13). Yea, we may say, that in all gospel
commands, as tendered to those in Christ, there is included a promise of grace
to obey; and in this they are distinguished from legal commands. But the simple
reading of these words, and the considering of the connection of the argument
with the command, is enough to silence such cavillers, if the verdict of the
Holy Ghost pronounced against their error were enough to silence them: the words
that follow, containing the fullest expressions of the entire help of God’s
grace, which a godly man stands in need of, both for willing and doing; and
consequently, of the weakness of a regenerate man, as in himself considered. The
second thing to be cleared is, How the determining influence of the grace of God
upon the will (here asserted) consisteth with its natural liberty, This is a
depth wherein many learned heads and unholy hearts have drowned; and, indeed, it
is a very great one. It shall suffice us to lay down the positive truth, that
there is no inconsistency betwixt the two; which may thus be cleared:

1. All creatures being necessarily dependent, both in their being and operation,
upon the First Cause, man’s will being a creature, it cannot, either in sound
reason or divinity, be asserted that it is independent from this general
concourse or influence wherein stands the very being and working of every
creature.

2. This holy Creator and Preserver of all things having necessarily before him,
as his end in creation and providence, his own glory, hath by his wise decrees
determined so the actings of all his creatures, as may best subserve his
infinitely wise designs. So that man’s will must again fall under a
determination because of such decrees.

3. And as the will of man is thus necessarily liable to a double determination,
as it is a creature, so in its being made such a creature, a subordinated
faculty, to be led and determined by the understanding, it again falleth under a
restriction of that unlimited liberty pleaded for; for being in itself a blind
faculty (or a rational appetite, as some define it), it cannot move towards any
thing but what the understanding holdeth out as good, either true or apparent.
Hence may be seen somewhat of the manner of the Lord’s influence upon the will
of man; for it is evident that the illuminating influence of grace upon the
understanding is perfective of its natural capacity of discerning, both in via
contemplanda, which is the theoretical judgment, and in via agenda hic et nunc,
which is the practical, both in its first and absolute judgment concerning
things good or bad, and in its comparative judgment concerning things better or
worse; - from which determinations of the understanding, follows such a
commanding of the will to choose or refuse, that it cannot but elicit the one of
these acts, and that most freely.

4. Hence it follows that the natural liberty of the will doth not consist in an
absolute indifferency to act thus or otherwise, good or bad, but in the special
towardness, cheerfulness, and liberty of its acting; for the only necessity
inconsistent with this, is that of force and coaction. And indeed, the asserting
of the will’s liberty, as adversaries do, doth not only loose this proud faculty
from its due dependence on the concurrence and decrees of its Maker, but lifteth
it up unto a higher pitch of liberty than can lawfully be ascribed to God
himself, who cannot will what is ill; and to angels and glorified saints, who
are graciously determined to will only what is good.

III. How that the ascribing of this unto God doth deny our being workers
together with God, in the Popish sense, and yet is opposite unto the Libertine
extreme. The Papists would so divide the work, that they may share the glory
between God and man, - the Libertines would make a man a brute or a stone.
Against the first, we say, that either it must be at the first of conversion, or
in the progress of sanctification. At the first of conversion, the Lord’s work
is entirely enlivening; and man’s influence on the effect is such as a dead man
can have upon his own quickening, which in nature is evident can be none at all,
(Ephes. ii. 1, 2). And though, in the infusion of the new life, there be indeed
gracious habits infused, qualifying the man for gracious actings, yet these
habits are not sufficient either to preserve themselves from total decay, or to
determine their possessor unto the least gracious operation, without a present
actuating influence from the fountain whence they first ran. For we do not
maintain the activity, yea, nor immortality of grace, as flowing from its own
positive nature, but rather its relative (so to speak); that is, it is no
self-sufficient habit, but the continuance of its sufficiency, that flows from
the continuance of its dependence on the first fountain; which dependence the
Lord, by the well-ordered covenant, hath determined to be incorruptible, - a
grace, therefore, immortal. Therefore, in the bringing out of these gracious
habits into gracious actings, the actual influence of actuating grace is
absolutely needful: "Abide in me, and I in you. As the branch cannot bear fruit
of itself, except it abide in the vine, no more can ye, except ye abide in me,"

(John xv. 4). "Without me cwriV emou, or separate from me, and my influence, as
the root, ye can do nothing," - which was spoken to branches already in the
wine. Here the believer (as Calvin expresseth it in his Institutions), "passiv
agit," or, as others, "actus agit," - being acted upon graciously, he acts
graciously. How evidently these clear principles exclude all boasting, is
evident; but we will not stand on this. But to guard against the other extreme:
We do not say that a godly man is wholly passive in gracious actings; for, 1. He
acts with these same natural faculties in all gracious operations, wherein the
gracious habits are seated - as judgment and affections. 2. Neither are we
wholly to deny, yet very warily to understand and admit it, that as other moral
habits are strengthened by repeated acts, so, in the growth of sanctification,
the habits of grace do acquire a greater positive strength than at first
infusion; and consequently, a man far advanced in holiness hath a greater
disposition, easiness, and facility (simply considered) in exerting gracious
operations, than another in whom the habits are not so much corroborate by
exercise in the Lord’s ways. Hence the scripture distinction of Christians into
fathers, young men, and children. But though we are to keep at a distance from
any thought of the best their being able to do any thing that is good, without
actual influence of grace, yet is it consonant to spiritual reason and
experience to say, that the influences needful for actuating strong gracious
habits unto gracious actions, are simply not so powerful and mighty (sufficient
they must always be) as necessarily are in bringing forth decayed languid habits
into act, (Psalm li. 10). The last thing is, How that this argument can have
influence upon diligence in obedience. Carnal reason and its carnal patrons do
plead, that this is the highway to render men secure and careless in duty. And
it cannot indeed be denied, that it may have such an effect, and often hath, on
sensual men not having the Spirit. Not to stay upon a debate which, as to its
practical use, may afterward be spoken to, we would only say, 1. That the
apostle in our text is speaking to godly persons who were already diligent in
their work who, being partakers of the divine nature, were capable of being
moved with gracious principles. 2. Evangelical arguments are all encouragements
and promises, which as they are only the portion of the godly, so, such do find
strong influence accompanying such arguments, for the inspiring unto diligence.
The adversaries plead only for legal arguments, and such as natural reason
teacheth. Yea, what stronger argument can be used to a poor soul ready to faint
because of the greatness of its work, than this, "Arise, and be doing; for the
Lord will work in you both to will and to do?" But now, it is high time to come
to the observations contained in these words, omitting what may be observed from
the connection, since there is such plenty of excellent matter in the words
themselves.

OBSERV. 1. The great improvement which the Holy Ghost calleth the saints to lay
to heart, and the great duty which a faithful minister layeth upon his flock, is
that of their own salvation. This design of the apostle in writing to his flock
(such the Philippians were, see chap. iv. verse 1), and the scope of the Holy
Ghost in recording it for the Church in all ages, doth make out the truth of
this - a truth shining so in its own evidence, and confirmed by the scope of the
whole book of God, that it were superfluous to prove it.

USE. Let it then be the subject of your most serious thoughts; and these two
considerations in particular, 1. That it is salvation, a matter of highest
concernment. 2. It is your own - a matter of your nearest concernment. The
former claimeth evidently a superiority above worldly interests. Oh! how low are
they in respect of salvation. It supposeth danger, and the greatest danger: none
need salvation, but such as are lost. None can lay it to heart aright, but those
who lay to heart their lost condition. "What shall I do to be saved?" the
question of every serious soul, importeth both. The latter - your interest in it
- calls for a superiority in concernment beyond that of others simply
considered. Every one should be careful of another’s soul, but more of his own
soul’s salvation - such suitable concernment therein, as nature’s light draweth
a man to what most nearly relates to himself. And that is very great, and the
greatest.

OBSERV. 2. To be rightly exercised about this matter, much labour and pains is
called; this is the strait gate; and that even from such as have been exercised
therein diligently, as the Philippians were. This is confirmed, 1. From its
importance. It is the one thing needful, and therefore our singular endeavours
are called for in pursuing it. 2. From the great and mighty opposition that is
made unto a man in this work, from many and strong enemies. Strong impediments
in the way of an important design call for much diligence. Force is against us,
and subtlety, and continuance in both by our enemies. 3. From the commonness of
a mistake in this matter, that it is easy; and from want of diligence therein.
"Strive to enter in at the strait gate: for many, I say unto you, will seek to
enter in, and shall not be able." (Luke xiii. 24).

USE. What shall be said of those who have not yet begun to be exercised in this
great matter? Is salvation an indifferent thing? Is it attainable without pains?
Whatever diligence hath been used by any in it, continuance and increase therein
are called for. Trifling endeavours are reproveable here, as unsuitable to so
great and important a business.

OBSERV. 3. In diligence with this great work, much humility and sense of our own
infirmity are called for, with fear and trembling. And the grounds of this are
evident, if we consider ourselves, and compare ourselves with our enemies - our
weakness, with the greatness of the work; or if we reflect on our former
experience in verification of this. And they are evident, if comparing both, we
look wisely to what is to come. Opposition of enemies constantly increaseth, and
the violence of their assaults.

USE. How unreasonable is confidence in ourselves in this great work! How
reproveable are proud undertakers in their own strength! This calleth for a
constant remembrance of all those humbling considerations, and self-denial in
that remembrance. But lest it should degenerate,

OBSERV. 4. Whatever ground of fear there be as from self, yet it is the great
encouragement of the saints that the Lord is the helper in this work. The
absolute sufficiency of this helper in this work, is evident, from his infinite
fullness and sufficiency in himself, which is a great depth. But it may be more
evident, by taking some parts of this sufficiency, and comparing it with the
wants of the saints, and its perfect suitableness will appear. Infinite power is
for the supply of great weakness against strong enemies; infinite wisdom, for
the cure of folly in dealing with politic enemies; infinite love, for putting
forth such wisdom and power for their good. And unchangeable truth is engaged by
promises and oaths, that such power, wisdom, and love, shall never leave them.

USE. How reproveable are they who do not set about this work because of
discouragements; and such as carry it on discouragedly!

OBSERV. 5. Entire help is given by this sufficient helper. It is not an empty
title. "To will and to do" - this is actual help, and that, entirely suited to
our necessity: for there are but two things necessary unto all actions, - will,
and power of performance; and both are here.

USE. Learn to acknowledge him, and wait for his help entirely. Both in willing
and doing, set about nothing in this work in your own strength, and doubt not of
his.

OBSERV. 6. The fountain whence all this floweth is his free will and good
pleasure. Of his will he begat us freely, (James i. 18); and freely he doth all.

USE. Look not to any thing of desert in yourself. Bless him for his help
vouchsafed. Be not peremptory, but wait patiently, when help seemeth to be
delayed. His sovereignty is to be acknowledged.

OBSERV. 7. The consideration of this entire help is a great argument to
diligence.

USE. Try what ye find of the force of this, and try yourselves by it.


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  CHAPTER 10: 09. SERMON ON 1 CORINTHIANS 2:10
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Sermon on 1 Corinthians 2:10

"But God hath revealed them unto us by his Spirit, for the Spirit searcheth all
things, yea, the deep things of God." - 1 COR. II. 10.

NEITHER do the faithful preachers of the gospel, nor its conscientious hearers,
make any doubt of this matter of mourning, - that the frame of men’s minds who
are exercised about these things, is sadly unsuitable unto their greatness and
importance. For convincing you of this, if not the curing of this distemper, we
have made choice of this scripture.

Two things are main causes of this distemper; and the due faith of them would be
the cure. 1. Men’s not pondering with whom they have to do in the preaching of
the word. Little do the careless hearers of the gospel dream that it is God the
Holy Ghost that is dealing with them in the preached word. 2. Ignorance of, or
not adverting unto the greatness and importance of the truths delivered unto
them. Few think that they are the depths of God.

We shall take a view of the preceding part of the chapter which is needful for
understanding the apostle’s scope, and so for getting and reaching his mind. We
have an account of his way of behaving in his ministry amongst them; and that,
we may branch out into these heads:

1. That he came not with a vain flourish of worldly rhetoric and carnal wisdom
(verse 1), because this, he hints, had been unsuitable unto the grave work he
had to do amongst them - even the testimony of God: a testimony that had
abundance of majesty and truth for its convoy, and had been but disparaged with
carnal paintings of words.

2. That his behaving thus was according to his settled resolution, (verse 2). He
had laid down this brave resolution to preach Christ and him crucified amongst
them, though there was no want of worldly wisdom amongst that people; which even
many of them, after conversion, and who were ministers, did too much follow;
whom also he is probably reflecting on, as afterwards in chapter iv. verse 18,
he doth it more expressly.

3. We have a positive account of his humble behaviour (verse 3), in words that
may astonish us, that even a holy fear of miscarrying in so great a work, and a
deep sense of his weakness, as of himself for this great work, was deeply lodged
in the spirit of this eminent apostle; so that if we compare this with the
wonderful assistance that he had, and large measure of all gifts given him, it
is a rare proof of grace and humility in him.

4. We have a further account of his way of preaching, both in enlarging on the
former negative, and in asserting the positive, wherein he states an opposition
between the two; teaching, in the first place, that a faithful minister should
hide man and human parts, and wisdom, as much as may be, in dispensing the
gospel; and in the second, that ordinarily there is most of the power and
demonstration of the Spirit attending such ways of dispensing the gospel,
wherein all carnal wisdom is most denied. That you may not mistake this, I shall
clear up what is this evidence of the Spirit that attends preaching, and what
there is of man contrary to it. The evidence and demonstration of the Spirit and
of power, is the efficacy of the word on consciences, produced by the influences
of the Holy Ghost: this efficacy is, by a displaying of the authority of God,
and a forcible bearing in of the light of truth on the mind, and its power on
the heart and conscience. "We have renounced the hidden things of dishonesty,
not walking in craftiness, nor handling the word of God deceitfully; but by
manifestation of the truth, commending ourselves to every man’s conscience in
the sight of God," (2 Cor. iv. 2). In these times, we confess, that this
evidence of the Spirit was sometimes conveyed by the means of miracles: but
these did only confirm the truth as God’s, while the making it effectual on the
heart, was by another and nearer operation of the Spirit on men’s hearts. And
what is that which is opposite unto it? In general, it is when men think to do
this, and work such an effect on people’s hearts, without the Spirit’s help. As,
first, When they propose with such clearness of forcible reason what they think
is enough to persuade any rational man to yield his assent unto it, that they
think no man can shut out the light. Secondly, When they use such forcible
motives to persuade, that they think no man can resist them. Now, though this
way be in itself very lawful, if scripture light and arguments be made use of,
yet its fault is, when the Holy Ghost is not duly depended on, as the only
bearer in of light and life upon the soul, and men give too much to the means in
themselves.

5. We have the end he aimed at in this way, - that their faith might not be seen
to be wrought by, and to stand upon man’s wisdom, but God’s power, (verse 5),
intimating clearly, that the faith of the hearers is much according to the way
of the preachers. A false unsound profession may be begotten by a carnally-wise
way of handling the things of God, and so, they may be said rather to gain
disciples, than the Lord’s true believers, by such ministrations. And this
leadeth us to the words which are brought in as an answer to another objection,
- How came you then to know such a mystery? He answers, by revelation of the
Spirit. In the words we have, 1. The way whereby the apostle and the godly come
to the knowledge of the mystery hid from the world - God’s revealing them by his
Spirit. 2. The sufficiency of this way and mean proved - "for the Spirit
searcheth all things, even the deep things of God." For the explaining of these
things, there is great heed to be taken of the words. We must know what is meant
by "GOD." It is specially here meant of the Father, who, as he is the "father of
lights," so also in a special manner, of all the knowledge of himself and his
will that is to be found amongst men.

Revealed, that is, hath taken off the hiding veil that was on them. "Unto us,"
to me, Paul, and Sosthenes, and other faithful servants of Jesus Christ. "By his
Spirit," by the special efficacy of the Holy Ghost, whereby what we of ourselves
could never come unto the knowledge of, by his working are clearly discerned.
Next, as to the sufficiency of this mean - this revealer is the great searcher
of all things; that is, he is well acquaint with all, even the depths of God, as
a man is, with such things as he hath searched out unto the bottom, and unto
perfection: which, by the way, is a solid proof that the Holy Ghost is God. Our
main design in pitching upon this verse, was for the last words of it; yet we
shall speak somewhat also unto the other things in it, but more briefly, and for
preparing our way unto the other principal thing.

OBSERV. 1. All discovery of the saving truths of God flows from his gracious
revelation thereof by his Spirit. In handling of this we shall, first, Show what
this revelation is; secondly, Prove it by the insufficiency of any other mean to
attain such a discovery.

1. What is this revealing of divine truth by the Spirit? We are, for
understanding of this aright, to distinguish the several revelations that the
Lord hath given to his church. And these are, 1. The revelation made unto the
fathers and prophets of old, varied in circumstances, until Moses’ time, by
visions, and oracles, and tradition from father to son; thereafter, by the
lawgiver Moses; and thereafter unto the prophets - all which were but more clear
breakings forth of the same divine truth, consonant to itself, and harmonious as
to the matter, though with different circumstances; and this by the Spirit of
Christ, (1 Pet. i. 11). 2. That rare and matchless revelation by the Lord
himself, who had the Spirit without measure, (Heb. i. 1). Which albeit for the
authority of the Messenger it was matchless, (so is he called in Mal. iii. 1),
yet in that dispensation, there were for wise reasons many truths then kept
back. 3. The revelation unto the Apostles, and by them to the Church; who had
the greatest measure of the Spirit of God attending them, that ever mere men had
- according to the promise in John xiv. and xv., and its fulfillment in Acts ii.
4. The revelation that is made unto the church by the sealed and complete canon
of the Holy Scriptures, the native product of the Holy Ghost, (2 Pet. i. 21; 2
Tim. iii. I6). This is the great revelation; and by this, the Spirit revealeth
now unto the church the deep things of God. And there needs no more but what the
godly obtain - the same Spirit that did indite them by his penmen, - to make
them plain and powerful on our hearts. In the second place, we shall prove the
insufficiency of any other means to attain the knowledge of these things. And
this is evident from, 1. The gross ignorance of them that have had nature’s
light most refined; the Greeks and Romans before Christ’s time. Not only
supernatural truth was not reached by them, but any ordinary Christian may now
discover how lame they were, even in pursuing after and attaining the knowledge
of truths accessible by nature’s light - as in their multitude of gods, and
gross sins in practice. 2. The lamentable blindness of the world, and all
nations everywhere that want this revelation altogether, or have it let out unto
them by little, and unfaithfully, as in the Popish church. 3. The sad ignorance
of them that have this revelation read by and to them, and explained and
expounded daily unto them. Surely it saith, that men, by themselves, can never
attain the knowledge of these things. 4. The main truths are evidently out of
the reach of nature’s light. There are many that nature’s light revealeth, such
as the being of God, the unity of the Godhead; his power, wisdom, and spiritual
nature, (Rom. i. 20; Acts xvii.) the immortality of the soul, a life of
retribution and rewards - and that there is another world of spiritual
inhabitants, as many apparitions have proved even to the heathen. But the
Trinity of persons,1 the union of two natures in the Son of God, and the whole
continuance of salvation, and several other things about the two covenants, are
undiscoverable by nature’s light.

USE 1. - Be deeply thankful for this revelation. Alas for the sin of ingratitude
and unthankfulness, and that, for this greatest mercy! To move you to a deep
thankfulness, consider, that this is the most gracious revelation that God ever
gave to mankind. It is of the greatest things in themselves, and of things of
the greatest usefulness even for eternal salvation. And consider, that it is a
most full and clear revelation. Even they that had extraordinary ways of
revelation, had but a little of that revealed, that is plentifully now revealed
unto us all in the word. It is a most sure way of revelation, not exposed unto
those doubts and mistakes in which even extraordinary ways did leave men. "We
have also a more sure word of prophecy; whereunto ye do well that ye take heed,
as unto a light that shineth in a dark place, until the day dawn, and the
day-star arise in your hearts," (2 Pet. i. 19). It is every way sufficient for
the end designed, (2 Tim. iii. 15): the Spirit’s going along with it, makes it
sufficient for saving knowledge. It is a revelation given unto a small part of
the world - and what are you better than the Indians that dwell in the shadow of
death?

USE 2. - Oh! labour to make a good use of it. Improvement is all and the main
thing this matter calls for. It stands, 1. In opening your eyes, and lending
your ears to what is revealed, and in studying it. The study of the word, as the
great revelation of the Holy Ghost, is rarely practised. Shall the Holy Ghost
reveal, and men not open their eyes, and lend their ears? 2. In studying and
taking heed thereunto, as his revelation. Many study and read the word, without
this sanctifying qualification of all such endeavours. It is just with the Lord,
that when men in a careless and profane contempt slight this aid, he should give
them up unto blindness and erring mistakes. 3. In seeking humbly and fervently
the help of the Holy Ghost in this search. Little profiting by it is to be hoped
for without this. 4. And in all, driving at that end that the revelation is made
for, to make you wise unto salvation; and unto all the means that lead unto it,
and fit and prepare you for it. Unsanctified aims in studying divine truth, have
led many into woful error. The next thing is, concerning the omniscience, and
perfect knowledge of God the Holy Ghost; of which we shall not speak, save for
clearing of the matter, "for the Spirit." And that you may know, saith the
apostle, how sufficient this is, it is a revelation from him who is all-knowing;
who "searcheth all things," not for increase of knowledge, as a man searcheth
out unknown things, but to shew the perfection of his knowledge of them; even as
a man doth, of what hath cost him a most narrow and exact search. The Holy Ghost
is fully and perfectly acquaint with all the great and deep things of God. Being
one in essence, and all essential perfection, with the other two blessed
persons, it cannot be otherwise. This serves to prove, that the Holy Ghost is
God, and that the scriptures are a true, safe, and wise revelation of God’s will
unto men, since they come from one so well acquaint with all. But that which we
intend mainly to insist on is the last. The mysteries of the Christian religion
are "the deep things of God." And that this is the meaning of the expression
"deep things of God," is clear from the following words, "For what man knoweth
the things of a man, save the spirit of man which is in him? even so, the things
of God knoweth no man, but the Spirit of God. Now we have received, not the
spirit of the world, but the spirit which is of God; that we might know the
things that are freely given to us of God. Which things also we speak, not in
the words which man’s wisdom teacheth, but which the Holy Ghost teacheth;
comparing spiritual things with spiritual," (verses 11, 12, 13). Here he proves
by a clear similitude, that the Holy Ghost only is fully acquaint with these;
that all the godly have this spirit revealing those things to them; and that
those things thus revealed, were the subject of his preaching. And the following
words, "But the natural man receiveth not the things of the Spirit of God: for
they are foolishness unto him: neither can he know them, because they are
spiritually discerned," (verse 14) prove, why they are called "deep things" -
even because they are not obvious to a "natural man." In handling of this great
and grave truth, we shall show, 1. What are these deep things of God. 2. Why
they are thus called; and, 3. Prove it in some particular truths.

1. What they are. Not to speak of any depths not revealed, for this were to
darken counsel by words without knowledge, they are - scripture truths, such as
we owe the knowledge of only to revelation, and which are no other ways
attainable - gospel truths, or such as broke up mostly with the manifestation of
Jesus Christ in the gospel - and such as have the closest reference unto God’s
glory and the salvation of man. This is from their end, the great end of God’s
manifestation of himself unto the world.

2. Why are they called the deep things of God? Because of their own great depth:
they are profound deep things, because of their relation unto God, and that, as
being the author of the revelation of such truths, and the author and framer of
the truths in themselves, and their relation to him, as the main matter and
subject of them. They are the deep things that God hath made and revealed, and
mainly, are depths about God, and to him, as the great end, even his glory and
praise.

3. We shall prove it in particulars; and this is a most large subject, yet,
because of its great usefulness, both for informing the ignorant in the sum of
Christian doctrine, and convincing the careless of their depth, we shall enlarge
on it, only premising, that we have deep attention, deep humility, and deep
reverence in hearing these things. We cannot speak of them all without an
extraordinary length, and therefore we shall pitch only on the chief of the deep
things of God, under these heads, 1. Such depths as are revealed about God
himself. 2. Such as have an immediate relation unto man: for saving knowledge
may be comprised under these two heads, the knowledge of God, and of ourselves.

I. These depths that are about, and concerning God himself, are, 1. His nature
and being. The light of nature can discover a little of the being of God, and of
his nature; but that full and deep account thereof that the scriptures give, it
by no means can reach. 2. His infinite incomprehensibleness. A created
understanding can no more contain and comprehend his being, than a child’s hand
can span the heavens and earth, (Job. xi. 7, 8, 9). How great a length do men’s
understandings go in search of the creatures! 3. His great and deep justice and
judgments, (Psalm xxxvi. 6; Rom. xi. 33), especially manifested in punishing sin
with eternal vengeance. 4. His all-seeing eye; his perfect knowledge and
omnipresence. It is a sad thing, that our thoughts of God are so far from what
they ought to be. 5. The depth of divine patience in delaying threatened and
deserved judgments.

2. The mystery of the Trinity is a great depth that many have drowned in, while
they have not been humbly satisfied with the revelation of this in the word, but
have offered to wade and fathom it by the force of their shallow understanding.
One God in three persons is the greatest of all the depths of God; concerning
which I have only to say, the light of nature could never discover it - and now
that it is discovered, it is the main doctrine of all foundations of our
religion, so that a denier of it, is by no means to be reckoned a Christian. And
such monstrous apostates there are in the land, which should make us mourn and
fear. And consider the dreadful consequents of denying this great truth. He that
denieth the Son to be God, necessarily must deny his satisfaction to justice for
sin, and the justification of a sinner, by a believing laying hold on this
satisfaction; and accordingly he denies it. He that denieth the Holy Ghost to be
God, must deny, and always doth, the omnipotency and sovereignty of his grace in
converting a sinner, and in perfecting of him. And these things are so close
unto one another, that the deniers of the power of grace, are ofttimes left to
the denying of the divinity of the Holy Ghost, the worker thereof. Consider
concerning this depth, that there is none that calls for more deep reverence and
fear in thinking thereof: and you ought also to have a more exact fear of any
blasphemies that are vented directly or indirectly against the same. Come not
near the tabernacles of those wicked men that blaspheme the God of heaven. It is
astonishing to think what sort of professors they are that fear not at the sight
and report of such blasphemies; I mean mainly the Quakers, the chief leaders of
whom do expressly, and in print, blaspheme these doctrines, and therefore the
which society is to be abhorred, unless they disown such blasphemies.

3. The third depth, is that of the incarnation of the Son of God. "The Word was
made flesh, and dwelt among us, (and we beheld his glory, the glory as of the
only begotten of the Father,) full of grace and truth," (John i. 14). Here are
two natures in one person. "Without controversy great is the mystery of
godliness; God was manifest in the flesh, justified in the Spirit, seen of
angels, preached unto the Gentiles, believed on in the world, received up into
glory," (1 Tim. iii. 16). This is the sum of the gospel. "What the law could not
do, in that it was weak through the flesh, God sending his own Son in the
likeness of sinful flesh, and for sin, condemned sin in the flesh: that the
righteousness of the law might be fulfilled in us, who walk not after the flesh,
but after the Spirit," (Rom. viii. 3, 4). That this is a great depth, and that
no natural man can reach it by nature’s light, is evident. But to take a careful
view of it, consider, 1. The inequality of the natures united, and the
strictness of the union - God and man in one person. Oh, wonderful! the man’s
blood is called God’s, (Acts xx. 28). The person God-man receiveth divine
worship even when born. "And again, when he bringeth in the first-begotten into
the world, he saith, "And let all the angels of God worship him," (Heb. i. 6).
2. The low depth of humiliation that God in this nature underwent, without any
real abasement, (Philip. ii. 6, 7). All the creation is astonished at his
sufferings. 3. The design of all this - the glory of grace in saving sinners, by
striking up a new and brave way to heaven, so that that song only may for
eternity be sung by its inhabitants, "Unto him that loved us, and washed us from
our sins in his own blood, and hath made us kings and priests unto God and his
Father; to him be glory and dominion for ever and ever. Amen. Thou art worthy to
take the book, and to open the seals thereof: for thou wast slain, and hast
redeemed us to God by thy blood out of every kindred, and tongue, and people,
and nation; and hast made us unto our God kings and priests: and we shall reign
on the earth. Worthy is the Lamb that was slain to receive power, and riches,
and wisdom, and strength, and honour, and glory, and blessing," (Rev. i. 5, 6,
and v. 9, 10, 12). The praises of such sinners, and their souls were so dear to
him, that he underwent so much to purchase them.

4. The fourth deep is Predestination - that out of the same mass of fallen
mankind, the Lord’s sovereignty pitched on some to be the objects of his mercy,
and left the rest to perish for their sins. "For he saith to Moses, I will have
mercy on whom I will have mercy, and I will have compassion on whom I will have
compassion. So then, it is not of him that willeth, nor of him that runneth, but
of God that sheweth mercy," (Rom. ix. 15, 16). And this is a great depth, (Rom.
xi. 33). Here also many stumble, by the pride of their hearts, and treacherous
winning of Satan. That this is a great depth, none can question; and all that
search into it, find it so to be. For the understanding whereof, these things
may help: 1. This is an act of God, as a sovereign Lord, and not as a Judges 2.
He oweth nothing to any of his creatures, as they are his creatures, until he
engage himself graciously by promise. 3. He oweth nothing to his sinful
creatures, as sinful, but vengeance, the desert of their sin. If then, in the
sovereignty of his love, he pitch on some, and leave others to their desert, who
can quarrel? The excellency of this depth is seen, in that he hath wisely
contrived: a way for executing this decree by his son Jesus Christ, and reaps
glory both to his mercy and justice eternally.

5. The fifth depth of God is, his creating and making all things of nothing. Oh,
what a stately frame hath he made! That it is so, every one seeth; that God made
it, any man may by reason know. Stones and earth are not likely things to make
themselves, (Psalm civ. 24). How marvellous are they all! (Psalm cxi. 2, 3). The
saints are frequently travelling in this deep, with wonder and adoration. This
depth is the more seen, if we consider,

1st, The freedom of this great work. He might have suffered all things to have
lain eternally in the womb of their mother nothing; he needed not any creation,
yet gave he a being to such a huge number of creatures in the air, earth, and
water, besides the celestial bodies and their inhabitants.

2d, The wonderful wisdom that is therein in compacting the creation so
wonderfully and orderly, in hanging the earth in the midst of the air, and the
heavens round about and above it everywhere; in the orderly motion of the
heavens; in bounding the sea, and making it so useful unto man by fishes and
trading - his breaking up so many veins of fountains and rivers for the
inhabitants of the earth: - in the winds that purge the air, and help unto
sailing; in the course and motion of the sun for distinguishing the seasons of
summer, winter, spring-time, and harvest; in broaching the clouds, that their
waters may refresh the earth, and in such a manner to distil, as may benefit and
not hurt.

3d, The power that is seen therein. Oh, what a strong arm must it be, that
settled the foundation of the earth, and gave the heavens such a whirling motion
at their first creation, that they never stand still, - in making so glorious a
light as the sun, and so beautifully spangled a firmament - in making so great a
sea, and limiting it so, that it overflows not the earth!

6. The sixth depth, is divine providence. This is, God’s sustaining and
governing the world that he hath so wisely made. Oh! what a depth is here of
wisdom and power. Who could guide this world, but the same arm that made it? Let
us launch out a little into this depth. There is the Lord’s supporting of all
things that he hath made: this is like a continued creation, a keeping them out
of nothing, which were lately brought forth thence, (Acts xvii.), and his wise
providing of food for every thing living "These wait all upon thee, that thou
mayest give them their meat in due season. The eyes of all wait upon thee; and
thou givest them their meat in due season," (Psalm civ. 27, and cxlv. 15). What
a great house doth he keep! But especially his deep acts of government are to be
considered: he is the governor in the midst of the nations. Let us take notice
of his providence toward the world, - 1. Sovereignly: he sheweth himself in
shaking and changing nations as he pleases, and kings and kingdoms. "And all the
inhabitants of the earth are reputed as nothing: and he doeth according to his
will in the army of heaven, and among the inhabitants of the earth: and none can
stay his hand, or say unto him, What doest thou?" (Dan. iv. 35). He sits upon
the floods; they have their shaking fits, even as human bodies. 2. In that he is
still accomplishing his pleasure, and carrying on his wise, just, and holy
designs, whatever men intend; yea, makes use of them that know him not, to
accomplish his pleasure. But mainly do his depths of providence reach his church
and people, 1. In making their enemies bring about their mercy. The murderers of
Christ little knew what a blessing his church was to get by his death: Cyrus
executes God’s will, and fulfils prophecies that he little knoweth of, (Isa.
xliv. 28, and xlv. 1-8). 2. In ripening them for mercy by strokes. They are
humbled thereby, and fitted for receiving his deliverance. But because this
leads us unto the other head of the depths of God, we shall therefore conclude
with a word of application upon this branch of the subject. Are the truths
concerning God such depths? Then away with pride, and any opinion of
understanding, as of ourselves to reach them, and find them out. Much humility
is called for in searching into them, and much reverence, and sense of the
greatness of the matter. They are the depths of God, and this should make us
fear. Then, labour to know God better: there are many depths of God that yet ye
little know. Only take along with you still the lamp of the word - there must be
no searching without this. And study God for the increase of grace, rather than
of brain-knowledge. Search till you be brought to wonder and adore. Adore him,
and invoke him in holy fear, in fervent love, with high praises, and with great
trust and confidence.

II. As for those depths of God which concern man, I shall first speak unto that
which is already past - the covenant of works made with our first parents, (Gen.
ii.), and the breach thereof (Gen. iii.), and the punishment following on it.
Which depth contains these things: 1. The Lord’s creating our first parents out
of the earth indeed, as to their bodies, but their souls of a higher original,
and placing them in a most happy condition; and as to his friendship and favour,
giving them dominion over the lower creation, and endowing them with great
excellencies of body and mind. 2. His free engaging with them in a covenant, by
fulfilling the condition whereof, their happiness might have been perpetuated to
them, and their posterity. 3. His leaving them to the freedom of their own will,
and not freeing them of temptations, though furnishing them with strength
sufficient for standing out against them. 4. His speedy executing of the
threatened punishment upon their disobedience: wherein we see his curse upon
them, his extruding them from paradise; and that all their posterity are born
rebels to God, by guilt, and their own natural inclinations to ratify it. That
this is a great depth, is evident from these sad things that have followed on
it: 1. That all are by nature enemies to God, and hateful to him. 2. That all
the actual transgression that defiles the world, came in at this gap. 3. And all
mankind that are in hell, came in hazard of it at first by this. 4. And that the
Lord, though he hath provided a remedy, yet in the depth of his judgment he
keeps up the knowledge of it from the greater part of mankind. 5. From men’s
corruption of nature, the greater part of them that hear of the remedy, receive
it not.

2. The second depth concerning man, is the new covenant of grace by and in Jesus
Christ, - a blessed depth! - a blessed plank for shipwrecked mankind to escape
death by. This depth the angels desire to dive into, (1 Pet. i. 12, Ephes. iii.
10). This depth hath in it all the other deep things of God, to wit, the nature
and attributes of God which shine here wonderfully; his wisdom, grace, justice,
and mercy: - the mystery of the Trinity, - of the incarnation of the Son of God,
- of predestination; - of a new creation, the greatest depth of divine
providence. This is the great master axiom of divine wisdom, the brightest glass
of his glory, casting the most glorious reflexions. In this, consider 1. The
parties covenanting, God the Father, and Son. It must be a stately bargain that
they two make, full of majesty, wisdom, and truth. 2. The condition of this
covenant - that the Son shall take on him our nature, and satisfy justice, and
so save his people. 3. The fulfilling of these conditions in the Son’s
faithfulness to his Father, and the Father’s faithfulness to the Son: the one
discovers the depth of Christ’s sufferings; the other, of his purchase. Here is
Christ’s hell and our heaven. 4. For whom all this is done, and all this
contrivance made - for sinners - unworthy, vile creatures. 5. What is made the
condition on their part for obtaining a right to all this - receiving Christ’s
offer of himself as a competent Saviour by faith - an easy way for making so
great a purchase, or rather, for the appropriation of his purchase unto
ourselves!

Thus have we given you a hint of the depths of God; and for these ends - that
you may know and lay to heart how nearly God is concerned in gospel truth: that
you may see how unfit you are for searching them unto perfection: that you may
study them more and more, since they have such a relation to him: that in the
search, you may employ the Spirit of God to enlighten and guide you. Proud and
careless searchers into the things of God, must necessarily stumble foully. Oh
that people were wise and humble in these matters, and had the fear of God in
their hearts!


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  CHAPTER 11: 10. TWO SERMONS ON HEBREWS 6:4,5,6
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Two Sermons on Hebrews 6:4,5,6

"For it is impossible that those who were once enlightened, and have tasted of
the heavenly gift, and were made partakers of the Holy Ghost, and have tasted
the good word of God, and the powers of the world to come, if they shall fall
away, to renew them again unto repentance; seeing they crucify to themselves the
Son of God afresh, and put him to an open shame." - HEB. VI. 4, 5, 6.

BECAUSE the depth of the purposes in these words requires somewhat more than
ordinary explication, and application also, I thought it fit to insist on them
in this exercise also,1 and not to satisfy myself with our brief exposition.
Many truths may be deduced from them, as we hinted in expounding; but it is the
scope we shall attend unto mainly, and that, as it is relating to us, rather
than to such a kind of apostacy of which none of us can possibly be guilty. On
all hands it is granted, that an account of the sin against the Holy Ghost, and
its punishment, is here held forth unto us, as is most plain; and that there is
such a sin, which man through his corruptions and Satan’s temptations may arrive
unto, as shall render his salvation desperate. It is called from Matthew xii.
31, 32, a "sin unto death," (1 John v. 16), for the pardon whereof in another,
we are not to pray. And here, and in Hebrews x. 29, it is spoken of as certainly
damnable. All sin indeed is damnable in its nature; all sins may be damning in
effect, without repentance and pardon; but this is always certainly damning. The
handling of the purpose here to your edification, labours under singular
disadvantages, as - the difficulty that there is in finding out the nature of
this great sin. The Lord hath left it so dark in the word, that many of his
servants have had their different apprehensions about it, whereof I might give
you a large list, though in these times, wherein light shineth more clearly
about many other gospel truths, there is a greater agreement about it. It is -
the deepest apostacy after the highest common operations of the Spirit. It is
some disadvantage also, that Satan is so ready to assault many of the godly,
with temptations about this; and where they prevail, they are the worst of all
his darts. Yet have I adventured to handle this subject on these accounts, 1. To
use it as a reason against security and arro-gancy in godliness, and as a
preventive of the same deadly evil. 2. To encourage the truly godly, and arm
them against Satan’s temptations to this evil, or persuading them that they are
guilty of it. 3. Because it comes in very seasonably upon the preceding purpose
of men’s standing out against Christ; which is so deep a subject, that it
requires a strict and exact handling. And, 4. To prevent or remove the scandal
to the gospel by men’s apostacy. Our method in our discourse is this - 1. To
remove any mistakes that this portion of the word not rightly understood may
occasion. And the main end is this - that they that have saving and true grace,
may fall away: - and therefore, we shall prove, how it is not of such, but
merely of professors that the apostle speaks. And for clearing our path in this,
we must compare these verses with verses 7 and 8, and especially 9, 10, 11, and
12, where he is speaking certainly to the truly godly amongst them. And so we
have these comparisons, 1. Here are "gifts" and "tastings," that is, faith
working by love, 2. How few are the men called and counted amongst Christians,
that are sensible souls fleeing for refuge to Christ. 3. Here are things
glorious indeed, but not accompanying salvation; but in some, going before it,
in others, without it. 4. Here the apostle supposeth a possibility of falling
away, of those who are persuaded to the contrary. So that it is evident, that
the danger hinted in these words concerns bare professors only, and not them
that are true converts; yea, it is remarkable, that in this same chapter, the
apostle saith as much for the certainty of the faith and perseverance, and
salvation of true believers, as any where in the word. "God willing more
abundantly to shew unto the heirs of promise the immutability of his counsel,
confirmed it by an oath: that by two immutable things, in which it was
impossible for God to lie, we might have a strong consolation, who have fled for
refuge to lay hold upon the hope set before us: which hope we have, as an anchor
of the soul, both sure and stedfast, and which entereth into that within the
veil." (verses 17, 18, 19). Our next work shall be, to premise some truth from
the words themselves, that may clear our way: 1. That these attainments the
apostle speaks of, are in themselves excellent things, and greatly to be valued;
being great tokens of a more special favour of God to them to whom they are
given, than to them from whom they are withheld. 2. The having of them, as it is
a mercy, so the truly godly have them all, and more. 3. The apostle doth not
threaten any that have these things, save such as do not duly use them to an
increase and obtaining of what is better still. Our discourse now shall be on
these heads, 1. What great attainments a mere professor may have. 2. How deeply
he may fall from them, and notwithstanding of them. 3. What is the danger of
such an apostacy.

I. Such as shall be damned eternally may attain unto great things in religion.
The truth of this is so plain, and so well known in the word (see Matthew vii.
21, and xiii. 20, 21), that we need not stand to prove it farther, than by
confirming the particulars; and we shall content ourselves with what is here. In
handling this truth, we shall, 1. Show what these attainments are. 2. Why the
Lord gives them to such characters. 3. What is wanting of that which would
preserve them from apostacy.

First, What these attainments are. We shall insist on the five steps which the
apostle names here:

1. He may be "enlightened" - natural darkness and blindness in the things of God
are removed. This saith, that he may have the means - and the worst of men have
had the best of these, as the Jews, who had Christ’s ministry, and that of his
apostles - and these means may have a good effect on him, in enlightening his
mind in the knowledge of truth. And this effect that is here named, may extend
so far, that he may have a literal knowledge of the word, and the truth thereof:
of this there is no question. He may have a supernatural knowledge of many
profound things in the word, by a special gift of knowledge or illumination, so
that he may in this be above many of the truly godly, as to that sort of
knowledge. It is likely that Judas knew more than the thief when he became
penitent. And, indeed, there is nothing that a believer knoweth, but this
apostate may know, though not in the same manner; and thus, the righteous who
are ignorant, may be far inferior to those who come short of heaven. The measure
of his knowledge may be great; even that of all things concerning God, his own
heart, and the doctrines that are contained in the word. And the fruits of that
illumination may be great. He may see such an excellency in Christ’s church, as
to join with it; and such danger in gross sin, that he may leave it; and attach
such blamelessness to his walk, that no man can discern his rottenness.

2. He may "taste of the heavenly gift" - he may have a sort of faith, whereby
Christ, and his grace and mercy may be tasted by him. This is a mighty
attainment, whereof we spoke in the explication: but that we may draw the line
the more accurately, we must now further handle the nature of this faith whereby
he tastes. We say, then, that he hath an historical faith believing the truth of
gospel tidings: this is a little tasting of justifying faith, for it is like it.
He may meditate and contemplate on this truth; and this cannot be, without some
savour of it and its goodness. And he may apply these things to himself, as his
portion, and far more must this be savoury to him. "He heareth the word, and
anon with joy receiveth it; yet hath he not root in himself, but dureth for a
while:" for a while only he believeth.

3. Such believers are "partakers" of the more special (not most special)
workings "of the Holy Ghost." There may be alarming convictions; but Felix,
Herod, and Judas, wanted not these: to be awakened with a fright of hell, is no
token of a godly man. Or there may be debasing discoveries of self, so that they
have not been ashamed to confess their sin, to God’s glory and their own shame:
even Judas had this. Or external reformation flowing from fear of wrath, and
that sensibly working on the heart, as in the case of Ahab. There may be within
them a secret restraint on corruption, by the hand of God, not only by his
providence (Genes. xx.), but by motions on the heart. There may be a spirit of
zeal for a good cause when it is afoot in a particular season, as that of the
Jewish multitudes, when they cried "Hosannah!" They may have great gifts, such
as that of prayer, whereby they are able to speak to God in pertinent petitions
as to words, with good appearance of tender affections, and great fervency; and
also as of understanding the things of God, so of expressing them to the
edification of others, in preaching and in conference. And they have some
exercise of conscience in the discharge of these, not only as reflecting on the
right season of doing, and of influence stirring them up to do them, but in
looking on them when done; yea, and in finding difference as to assistance
therein at one time and another: even Saul knew and lamented when God had
departed from him.

4. And "taste the good word of God" - that is, they find its relish and
sweetness. When they find it touching their condition, yea, when some of its
discoveries of duty are made, they may relish them, as Herod, who heard John
gladly, and did many things. Also, not only its suitableness, but its power may
be felt, to the stirring up of delight and wonder, as in the case of many of
Christ’s hearers; and turning them to good resolutions and purposes. Its
mysteries may delight them, (and what wonder?) so that the feet of its ministers
may be "beautiful upon the mountains’’; and its promises of pardon, and peace,
and acceptance being thought to be theirs, may by them also be tasted and
relished.

5. They may taste of the "powers of the world to come." Besides what is said of
this in the explication, these may be added: he may fancy heaven and that
blessedness to be his, and venture and lose much for them - he may in some good
measure undervalue the earth in comparison of them. By the "powers of the world
to come," we may understand its virtues and properties, both of which this man
may taste. And of its virtues and effects - such as the making a man solicitous
and careful about knowing how to get it (Luke xviii. 18), and painfulness in the
means of obtaining it. This is one of its powers also. There is also joy in the
thought of its being his, and the endurance of suffering, rather than forfeit
this right, though not much nor long; and he may have a lower esteem of this
world than he formerly had, and like Balaam, think little and joyfully of death,
as a passage to heaven. And he may taste of its properties: its vast greatness
may puzzle his understanding, and make him cry out, with David, "Oh, how great
is thy goodness, which thou hast laid up for them that fear thee; which thou
hast wrought for them that trust in thee before the sons of men!" (Psalm xxxi.
19). Its goodness and excellency may draw forth his affection of love and
delight, and its being to come, his expectation and looking for it. - So much of
the first thing, as to what great attainments a hypocrite may win to in
godliness; not that every one attains so much, but the Lord gives them to some.

Second. Why doth the Lord grant so great things unto them that get no more? - a
deep question! that might safely enough be answered with silence, or with the
words of the householder, "May not I do what I will with mine own?" Yet may we
offer at some wise reasons of this depth of Providence.

1. It is to declare His willingness to save, and to make it the more evident,
that men’s ruin is of themselves: for in this case is all done, that can be
done, in the way of means; and more than is done to many, and more than he is
bound to do for any. He brings them on a great way, to leave this on their
consciences, and on the consciences of others, that he delights not in the death
of sinners.

2. The Lord doth this to make his grace the more conspicuous - his special
saving grace; conspicuous in its freedom, and in its power also. When two are
carried an equal length in the preparation to a saving interest in God, the one
is taken, and the other left.

3. That his own people may not stay, and sit down on any measure of attainments,
but still may press on; so is he pleased, for this end, to communicate so much
of his common grace to them that may backslide, that all may press forward for
more.

Third. But you may say, "What is wanting to saving grace in all these things? -
they seem to be greater attainments than many of the people of God win to." This
leads to the question, "What is wanting of that which would preserve from
apostacy?" I answer, Every thing here in the text hath somewhat wanting: As,

1. Their illumination: it wants still these: they never see themselves quite
undone, and empty of all good, so as to loathe themselves, and be quite
diffident of themselves, and to go out of themselves. Always there is somewhat
that the unsound sinks into, and hath a good opinion of. And they never saw
Christ, as the only enriching treasure for the man himself. Fine notions of
Christ’s accomplishments they may have in the general; but of his being all in
all, and that he is suited fully to them, this they see not.

2. As to their faith, it is called temporary, because it lasts not; but this is
not visible until defection; therefore we must search it farther out. Whatever
faith a man may have of divine truth, and whatever application may be made of
Christ to himself, he wants these things of a sound faith: 1. He wants the
bottom and ground-work of saving faith, and that is, denial of self and all
self-sufficiency. The guilt of sin on his conscience may stir him up to employ
Christ in some way; but utter emptiness of all good in himself, as well as of
safety from himself, never can, nor doth move him. 2. And therefore he fails in
the very act of faith, which is, a receiving of Christ wholly, and resting in
him, as he is made of God to us wisdom, and righteousness, and sanctification
and redemption, and offered to us, (1 Cor. i. 30). God hath exalted him to be a
Prince and Saviour (Acts v. 31), and as such he is to be received. 3. And
lastly, he is a stranger unto the life of faith, or abiding in Christ, and
drawing virtue from him, (John xv.; Gal. ii. 20). These are mysteries
impracticable unto the man of highest common attainments. Now, all these three
are knit together, and follow one on another. As to this, their shortcoming
flows from this mistake; - they imagine they need Christ as a Saviour, and a
giver of grace, and then, when they have got that which they think to be grace
they look on it as somewhat sufficient of itself, with their careful improvement
of it, to advance the work of their salvation. Whereas the true believer seeth
as much necessity of taking up his abode in the city of refuge, as of fleeing to
it; and knows, that as his first new life flowed from his engrafting into
Christ, the true stock, so his fruitfulness depends on the daily communication
of his virtue.

3. As to their partaking of the Holy Ghost, here is a vast difference; - they
know nothing of the regenerating sanctifying virtue of the Holy Ghost, which is
the main benefit sinners receive by him. They want still the change of the heart
and nature; they are still bad ground (verse 8), still "dogs," (2 Pet. ii. 22).

Object. Buthow shall I know, that there is such a change by the Holy Ghost on
me, but by such things as you have ascribed to the common operations? - I
answer, Better marks than any of these may every godly man find out of himself;
As, 1. A single regard unto God’s glory, which can never affect an unsanctified
soul. To make it the man’s chief aim, the attaining of it his chief joy; His
dishonour his chief sorrow, are no where to be found but in a sanctified soul.
2. And as to external reformation, those indications that are in the sound man,
are in the heart, and from thence in the life, while the other man is still in
an evil condition; and therefore, that reformation of the former, is more sound,
and even, and universal. And it hath an aim also towards perfection; perfect
holiness is lovely, to a holy sincere Man 1:3. As to gifts, the godly man,
whatever share he hath or wants of these, hath what is far better than they are,
and never wants such measure of them as is simply needful. In prayer, for
instance, though it may be he talks not so much nor so well as to words, as one
of greater gifts, yet he still talks better - for his heart is more at the work,
his aim is more honest, his reflections more spiritual, and his attainments more
gracious and sanctifying.

4. Their tasting of the good word of God, whatever it hath in it, it wants much
that the sound man hath. They taste not all in the word of God, for some things
in it they are strangers unto; as, its enlivening power quickening them by it,
and according to it, which David (Psalm cxix.) so often prays for. See also 1
Peter i. 23, where it is described as a living seed cast into their heart,
raising them up unto a new life: this they know not. Its promises may quicken
them to joy, but it never removes their natural death. Its feeding fructifying
power also they know not of. They taste it only for trial, but do not feed on
it. But a godly man finds this his bread, whereby his soul lives, and grows, and
brings forth fruit unto God. It is the children’s bread that children’s nature
only hath an appetite after. Some things of the word also they taste, that they
do not relish and savour, as - its convincing power: when it comes close to
them, and that daily, to make new discoveries of their distemper, this they have
no relish of. David takes it as a commendation of the word, that it warns him,
(Psalm xix. 11, 12). The unsound man can take its conviction now and then in
good part; but when it is full at the work of discovering sin, and comes close
upon his practices, he cannot endure it. And the unspotted holiness and
strictness of God’s word, is no relishing thing to him, but he is ready inwardly
to blame it; as being too strict; whereas the godly man will, like Paul (Rom.
vii. 12), call the law good, even when he cannot fulfil it.

5. Though he may taste of the powers of the world to come, he wants what a godly
man may have. For he wants the experience of the due meetness for it that every
godly man in some measure possesses. He is ready, that is, willing, but not meet
and prepared to receive it; and therefore you will find, that he may pray for
it, and not make ready for it. It hath no such power on him, as to induce him to
prefer it, as a spiritual happiness, above all things in the world; but still,
there are some things he loves better - somewhat which he is more afraid of
losing, than of this blessedness, as trials do discover: the cares of the world,
or the persecution of it, draws him away. And the spiritual and true earnest of
it is still unknown to him; and though it may, in some measure; be also unknown
to a godly man, yet seeing the apostle speaks of such an attainment of the
hypocrite, that the sincere themselves do not always obtain, we may well lay
this against that, as a proof of its wanting that which it seems to have. The
earnest of glory is all one with that of the Spirit. "In whom (Christ) also,
after that ye believed, ye were sealed with that holy Spirit of promise, which
is the earnest of our inheritance, until the redemption of the purchased
possession, unto the praise of his glory." - "Who hath also sealed us, and given
the earnest of the Spirit in our hearts." - Now, he that hath wrought us for the
self same thing is God, "who also hath given unto us the earnest of the Spirit."
(Ephes. i. 13, 14; 2 Cor. i. 22, and v. 5). These expressions may help us to
guess at the thing. The earnest being of the nature with the principal sum, as
well as a securing of it, and the Holy Ghost being its author; we may know that
it must have these things to make it up, - some near degree of fellowship with
God; some sensible advance in conformity to him; and a holy delight and
satisfaction resulting therefrom. Something like this, but a counterfeit, may
the ungodly hypocrite have; but it is attained this way, - he looks on heaven as
a state of excellent happiness, by his historical faith; his false spirit tells
him it is his; and his heart rejoices in the hopes of it, though he still remain
a stranger unto holy, sanctifying fellowship with God. The unsound man, for all
his tasting of its powers, is yet unacquainted with these virtues that the
meanest of the godly partake of; its main powers are not yet tasted. It takes
not off his eye from sensible things, unto invisibles, (2 Cor. iv. 18). It puts
not a bitterness into all his contentments, in comparison of it. A godly man is
a stranger, and all his desirable mercies are but pilgrim’s fare to him, that is
often seasoned, and hath the bitter sauce of the remembrance where he is, and
how far from home. It makes not all sufferings light, and tolerable, and small,
in regard of it. (See Rom. viii. 18; 2 Cor. iv. 17); then joyful (Matt. v. 12;
Heb. x. 34). An unsound man may suffer for heaven, but he looks on this
suffering as a great disadvantage, and is sorry that the way is not more easy;
and therefore, when sufferings come to a height, he falls off. It makes the
godly man count all the pains in labouring for it to be but small, and unworthy
of it; but the unsound man thinks he may take pains enough, and possibly too
much; and therefore he becomes a censurer of them that go beyond him in
diligence, that they may make more ado than there is need.

USE 1. - Since it is thus that bare professors, in whom the root of the matter
is not found, may go so far, then this speaks terror unto those that are short
of them; and they are many: it says, "If you come short of them that have not
true grace, you must be far more behind than they." For the enforcing and
clearing of this subject, know, that many of those who go to hell, are not by
much so near heaven, as others who yet shall be there also: - many sail to hell
by the coast of heaven, still expecting to land safely, till the storm come, and
drown them in perdition; - and that all these things in some measure all the
godly have had, and many remarkably, ere the gracious change was felt or came on
them. And therefore, though the having them will not prove you godly, yet the
want of them will prove you to be ungodly.

Now, a slender reflection might suffice for conviction, that many want what is
here. As for illumination - are there not many grossly ignorant, and who know
not the letter of divine truth; and many who have that, have no more? A
hypocrite may have great discoveries of the things of God, as we have already
said. For faith - there are many that give an ignorant implicit assent unto
divine truth and the gospel, that never came unto a tasting of the sweetness of
the gospel; they have never felt any relish of a Saviour. For the partaking of
the Holy Ghost - many have no knowledge that there is a Holy Ghost, by any
experience of his workings in awakening and convincing them. As for the taste of
the word - many feel nothing in it of goodness and savour, nor of its pertinency
to them, nor of its bitterness in reproving them. And as little power hath the
world to come on them. If they can get thither when they die, they care not for
any of its virtues. How terrible should this be to you, who are short of the
attainments of those that yet may be in the gall of bitterness! The security of
the age we live in, and the arrogancy of professors, call aloud to ministers to
proclaim to them their hazard.

USE 2. - Be exhorted to take the warning in the scope of the apostle: go still
forward in godliness, until you come the length that no hypocrite can attain;
and this will be a work for you all your life long. For though the sincere
though weak believer be quite above the reach of a bare profession, yet every
sincere man hath these things, that will make his endeavours in advancing
constant: - He is humble, and thinks little of his attainments, though never so
great: - he is illuminated, and seeth both how small his attainments are, and
how much is yet before him: hence, holy fear, and jealousy of himself and his
treacherous heart, and so is he the more diligent - and he hath a love to
progress, both from his single regard to God’s commandment, and the love which
the new creature within him hath toward further holiness.

If this fruit be reached in you, it is the design of the Holy Ghost in writing
this, and mine in handling it: if not, I shall witness for God, that you were
warned of the greatest danger that can befall you, and that you slighted it; so
that when it overtakes you, you may justify God, and condemn yourselves. Oh!
consider what a dreadful thought it will be in hell, to think, "A little more
advancing would have removed me out of the way of this danger." Certainly none
fall deeper into hell, than they that fall from the top of heaven’s walls. He
that hath given you what you have, is as ready to give you what you want, and
more. A misery wilfully contracted must yours then be.

Second Sermon on Hebrews 6:4-6

"For it is impossible for those who were once enlightened, and have tasted of
the heavenly gift, and were made partakers of the Holy Ghost, and have tasted
the good word of God, and the powers of the world to come, if they shall fall
away, to renew them again unto repentance; seeing they crucify to themselves the
Son of God afresh, and put him to an open shame." - HEB. VI. 4, 5, 6.

WE have been speaking unto this truth, that mere professors may have great
attainments. We shall now handle these - that professors of high attainments may
fall away most sadly; and that there is a fall that is irretrievable; and what
that is, shall be described further from the word.

Professors of the highest attainments in common grace, may fall away dreadfully:
the apostle’s supposition proves its possibility. The scripture gives us some
instances. In the case of Saul, we find him, according to the times, gifted with
a spirit for government, walking for a while in God’s way, and then he suddenly
falls. Judas, an apostle, Christ’s hearer and domestic servant, of whom, though
we read nothing particularly to his advantage, yet, doubtless, many good things
were with him, and his fellow-disciples never suspect him; and yet, at length he
falls away. Herod may be reckoned amongst them, and Demas, and several apostates
named in the word. Our own experience testifieth this, in that we have seen
many, who when religion was in fashion and favour, did profess highly, pray
often, reform many things, and walk blamelessly; who could talk of convictions;
and awakenings, and joys, on some experience; and of the force of the word, and
benefit of ordinances; yet many have turned profane, many corrupted in their
principles - of whom, though it is like, the Lord hath his own whom he may still
reclaim, yet, doubtless, many have justified this truth from their experience.
For further confirmation of this, take and use in a good sense the world’s
wicked observation, "A young saint an old devil." Though it is likely the devil
did teach men this, to frighten them from religion in their young days, which
are the fittest season of setting about it, yet experience shows, that none are
more wicked when of age, than such as have been under convictions unprofitable
when young. The world’s censure of professors, that they are worse in many
things to deal with than other folks, though. there be much of prejudice and
partiality in it, yet some truth it has as to many. Observe also, that men when
awakened by sickness or danger, and who sleep again, go on more seriously and
boldly in sin, than ever they did; and are farther out of the reach of a
conviction, than any, or than themselves formerly were.

We shall adduce further evidence from scripture to confirm this truth.

1. The truly godly themselves who have saving grace, may fall back in a great
measure - and much more they. The instances of such are various; some by a
sudden fit of temptation being drawn on unto great sin, and quickly recovering,
as Peter; some lying longer under its power, as David, whose decay seems to have
been very great, and for many days. And the force of the reason is strong; for
common operations are nowise so powerful to restrain corruption and prevent
apostacy, as the truth of God’s grace in the heart.

2. Men under the highest of common operations may fall utterly away, because
what they have, are not sufficient preservatives and antidotes against
defection. Thus, mere illumination cannot preserve; because a man, as long as he
is unrenewed, may walk contrary to his light, and even then too much. His
tasting of faith cannot preserve; because though somewhat of Christ’s sweetness
be tasted by him, yet there is in Christ what he distastes, and thus he prepares
his way to apostacy. His partaking of the Holy Ghost, ordinary or extraordinary,
is no bar to hold out defection; for it is no sanctifying participation, and so,
is no more than a certain qualification for some works naturally good. His
tasting of the good word of God and the powers of the world to come are not
sufficient neither; for they are but tastings, and not a feeding thereupon,
which alone yields strength unto a man to keep him from falling. In general, all
these are such things as he hath, or such things as he tastes. Two things he
hath, - illumination, and gifts of the Holy Ghost; such may be taken from him;
and even when they are present with him, they cannot preserve him from apostacy.
The things that he hath a taste of are excellent - faith, the word, and works: -
but this is the want - that he hath a taste, and no more. And so this bewrayeth
either the unsoundness of his aim and intention, that he meddles only with
Christ, and the word, and heaven, to get a taste and trial of them, and no more;
or the unsoundness of his temper, that he can endure no more but a taste of
these things: and certainly it tells their unprofitableness to him. Christ is
ordained to be lived on, and by faith (Gal. ii. 20), and only so far tasted in
the beginning, as to encourage to follow on to know him, and to be built up on
him (1 Pet. ii. 3, 4), to be dwelt in (John xv.), to have him dwelling in the
heart (Ephes. iii. 17). The word is to be fed upon by beginners as milk (Heb. v.
12, 13; 1 Pet. ii. 1, 2). Children must live by tasting of the milk, as grown
men on it as food proper for them. Man liveth not by bread, but by the word;
heaven is not to be tasted, but dwelt in (Philip. iii. 20). It is to be the mark
a Christian shoots at. And therefore as to all these things that he tastes of,
he wants the due virtue, and influence, and power. Yea, there is also the
inconstancy of these things: he may lose the relish of them; yea, the very
tastings may be taken away, and so, any little effect that tasting might have,
is also removed. And this may come to pass, partly by the corrupt temper of his
heart; partly, by the Lord’s judgment taking away the opportunities of tasting
from him, that hath no mind to feed on this fare. Again, this may betray his
weakness, that it prevails not against the sinful savour of other things. This
tasting then bewraying, as is said, the unsoundness of the heart; and the
short-livedness of these things, saith, that the benefit of them cannot be
reaped by him, while he is such; and what benefit is reaped, is not enough to
preserve him from decaying. The third reason of this truth is, that such want
the necessary and only sufficient preservatives against defection. As, 1. He
wants the new nature: all he has amounts not to innovation and a new creature;
and it is evident at the very reading of these words, unto any acquainted with
the style and phrase of the Holy Ghost, that it is his design here to speak only
of common attainments. Now, that the new nature is an excellent preservative
against defection, is evident. This new nature, in a native way and principle
which is the strongest and most lasting, produceth love to God from whom it had
its being; to his truth and word, the instrument of its being, and means of its
nourishment and growth; and also, it hath as native, a loathing of any departure
from God and his way, though darkness and delusion in a particular may prevail.

2. They want true faith, a special mean of preventing apostacy (see Heb. iii.
12; and x. 38, 39), and that it is not with them, we showed already. That it is
useful to prevent apostacy, is many ways demonstrable: 1. Because it is the mean
on our part of our union with Jesus Christ, the fountain of our strength; and
so, the way to get communications of grace needful from him, is to exercise this
grace on him. 2. It is the main shield we have to oppose to the temptations of
Satan (Ephes. vi. 16), and of the world (1 John v. 4). So Moses found it, (Heb.
xi. 26-29),

3. They want an interest in God’s favour and friendship, and so, want that care,
and kindness, and watching over them for good, that his people meet with. The
waterings and refreshings, preventing mercies, surprisals of mercy, and wise
turning-about of begun falling, to the advancing of future steadfastness, which
the Lord gives to his people, and whereby he prevents utter apostacy, they are
strangers to.

4. The Holy Ghost’s sanctifying abode in their hearts they want, which is the
great preservative of the people of God. (See 1 John ii. 27). They have a sort
of qualifying abode for the material part of duty, but no more.

These may serve for the clearing and confirming of the truth of this, that
common grace is no preservative against defection. In farther prosecution of
this purpose concerning the possibility of the fall of men of highest
attainments in common things, I shall, 1. Distinguish the sorts of falling away
and apostacy;

2. Show how they are carried on and advanced;

3. Show what is their danger.

1. What sorts of falling away professors are in danger of. The general
distinction is - an apostacy may either be in principles or profession, or else
in practice; and that both of them may be damnable, we shall hear anon. An
apostacy from the profession of Christian religion is threefold through
ignorance, when many that have not come to any sound understanding of their
profession, forsake it; such were the carnal Jews (John vi. 66) - an apostacy
from the profession through infirmity and carnal fear, as Peter’s was; although
it is dreadful, when their profession is cloaked and covered for a while for
some base ends - and an apostacy from the profession through resolute
wickedness; and this may be sometimes with a check, and sometimes without it.
The first of these belongs not to us. An apostacy in practice, is that decay and
falling from the practice of those duties, that the profession retained obligeth
unto; and this is total or partial: partial, as in the case of the godly, who
often fall into it; total, as in that of hypocrites only, who may return just to
the same state from which their common workings brought them, (2 Pet. ii. 19,
20). Only, I would have you to regard these things about this distinction of
apostacies; to wit, that where there is a great measure of any one, there is no
want of a measure of the other - that if they were separable, apostacy from the
profession is the worst, because most to God’s dishonour, though the other also
be dishonorable and destructive - that a great degree of either is damning - and
they are so linked together, that in the full handling of one, we must speak of
the other, for principles of profession have an influence on practice, and bad
practice has an influence to darken the judgment.

2. The next thing promised to be handled is, How such apostacies are carried on.
And this question is useful for convicting those who are under them; for
preparing us all against them, and Satan’s devices and our own heart’s treachery
in the matter - and for instructing us both in repentance and reformation - for
the method of sin’s advancing, instructs in the method of reformation and
repentance. As to the apostacy of ignorance it concerns not us, for we speak of
that of illuminated professors. As to the other, though we have distinguished
them, yet now, shall we offer to give a thread of the scope downward again,
premising only these things, 1. That the depth of the sovereignty of Satan’s
cunning and the heart’s treachery, renders it impossible to search out this
mystery of iniquity unto the bottom. 2. As it is the design of the Spirit of God
in his common operations, to draw men unto that pitch of attainment and
happiness from which there is no falling, so is it Satan’s, in tempting, to pull
men into irrecoverable misery. 3. As men’s wickedness often mars the success
attainable by the improvement of the Holy Ghost’s workings, so the Lord’s
goodness, sometimes special, sometimes common, stops the career into inevitable
apostacies; and therefore, often where saving grace is not, yet the depth of
apostacy is prevented, sometimes by restraint on temptations, and sometimes by a
restraint on the corruptions in men.

Now, to offer some light upon these black stairs to the pit, we are to remember
how far the man is gone upward as is said. 1. His first preparative to
backsliding is standing still. He thinks he is so well advanced, that he is now
shot-free: now he hath got what will save him; and he looks down upon those
below him, with a sort of loftiness and disdain. 2. Then come heart-quarrels
against further advancement, As the pride of his heart appears in the former
ease, so does its unrenewedness and want of sanctification in this. Wanting the
new nature that kindly inclines unto progress, he thinks that further progress
is needless, or may be troublesome and prejudicial unto his carnal interests,
the love whereof is not rooted out. 3. Satan and his heart do now propose unto
him his idol, some one corruption or other, that in the former advancing was, it
may be, for a while put to the door: now is it presented, and entertained, it is
likely, more secretly, but as warmly as ever. It hath the throne, although it
gives not forth such open laws as formerly. 4. Then may his light and this
reinstatement struggle awhile together, and with an issue of this sort - that
either his light is displeasing, for its crossing him in his enjoyment, or that
idol may now and then be a little discountenanced, though never hated, according
to the clearness of his light and convictions, as they ebb or flow. 5. While it
is thus with him in this carnal warfare, possibly a trial may come, wherein
resolvedly he must take part with his light or his sin; for the former may be in
his ordinary practice, the latter in his way wherein he must walk, and that with
choice and deliberation. And here a hotter and sorer combat must be, and we
suppose, without a powerful restraint, he now makes a bad choice, and resolvedly
crosseth his light, for satisfying of his carnal aim and scope. 6. When he is
arrived at this, that he walks in a way that is not good, with a deliberate
purpose, and hath left the way of God in profession or practice, then is it
possible that he may arrive at a positive and avowed resolute dislike of that
way and truth that formerly he walked in, and which was so prejudicial to his
lusts. And the more there remains in him of the light of that truth, then more
hotly doth the fire of enmity in his heart break forth. This is a considerable
step, and far downward, and near the pit. But this is not all. 7. He comes now
to a hatred and dislike of Jesus Christ himself, whose truth he once knew and
professed. He thinks him a hard master, now when he hath left him; that his laws
are more intolerable and grievous, and his promises unworthy, and insufficient
to balance his designs of seeking happiness. 8. And then he comes to hate those
pains and workings on his heart, whereby any savour on his heart at any time was
wrought of this way, and his offered and once pretended guide. 9. And lastly,
His enmity against the worker, the Holy Ghost, may break out, and that the more,
that in all this backsliding of his, he hath met with the more warnings, stops,
and terrors, in his course.

Another way to guess at the method of such apostacies, shall be from the words
themselves, wherein we have five steps of advancement, and so the apostacy must
be from all; and we must begin at the top of this ladder.

1. His tasting the powers of the world to come is fallen from, it may be from
carelessness, and the bewitching relish of other things, (see Matt. xiii. 22);
and this chokes his further growth. Heaven, the end and scope of all godliness,
grows an unsavoury thing with him, for he never had a spiritual savour of it;
and this little taste may be put away by his savouring the things of the earth.
2. His savouring of God’s word decays also naturally, because of the former. He
that hath lost his relish of heaven, what taste can God’s good word have unto
him? 3. He then comes to lose his partakings of the Holy Ghost: gifts decay
either through his carelessness, or justly are taken away. 4. His sort of faith
decays with it: Christ becomes unsavoury also. He hath now no relish of a
Saviour; the tidings of him are tasteless and disgusting. 5. And lastly, he
falls from his light and knowledge also, either by struggling with it, and the
Lord’s withdrawing thereof, or by his wilfully putting it out - which is a sin
possible for a man left of God, and given up to Satan to do.

3. What is the danger of apostacy? 1. This is one of its great dangers, that
every declining is restless, and tends unto a growth. No man can stand still in
this course, unless he is kept by restraining, or brought back by saving grace.
2. Because recoveries are very rare, even from apostacies that are not simply
incurable. There is so much provocation in them, that the Lord ordinarily
recovers not so many plagues of heart; and these so strongly are contracted,
that rarely they are recovered from. 3. And because there is a step in apostacy
that is incurable, that is the danger which the Spirit of God here propoundeth.
And therefore here we shall both show its nature and its irrecoverableness, and
how it is reasonable that it should be so. For its nature - there is
considerable difficulty here; yet shall we endeavour to walk as warily as we
can, to shun inconveniences on both hands. The word gives us no definition; but
it gives us the names of this sin. It is a "sin against the Holy Ghost," that
is, against him in his workings, and as working is the object of this, if we may
so speak, (Matt. xii. 31). He that speaks a word against the Son of Man, having
no conviction of his godhead and office, it shall upon repentance be forgiven;
but not so this sin, which is against the Holy Ghost’s workings: he hath "done
despite unto the Spirit of grace," (Heb. x. 29). It is also a blasphemy against
the Holy Ghost, and relates to the case where the Pharisees, convinced in their
consciences by the Holy Ghost of the appearance of God in Christ’s mighty works,
did yet call him a devil; not that it stands simply in words, but only as the
blaspheming words proceed from the heart, as in that instance they did. And it
is an apostacy that is utter and total: "For if we sin wilfully after that we
have received the knowledge of the truth, there remaineth no more sacrifice for
sins, but a certain fearful looking for of judgment and fiery indignation, which
shall devour the adversaries," (Heb. x. 26, 27). And it is a "sin unto death" (1
John v. 16), and unpardonable; that is, such as never shall be forgiven. "All
manner of sin and blasphemy shall be forgiven unto men: but the blasphemy
against the Holy Ghost shall not be forgiven unto men," (Matt. xii. 31). There
is no repentance for such as commit it, (Heb. vi. 6); nothing is left to them,
but an expectation of vengeance. The scriptures as they name the sin, so they
specify the persons that commit it. They are professors; it is not the sin of
heathens: they have "trodden under foot the Son of God, and counted the blood of
the covenant wherewith they were sanctified, an unholy thing, and have done
despite unto the Spirit of grace," (Heb. x. 29). And they have knowledge,
illumination, and other gifts, as this, and the other places we have cited do
all prove. It is then a sin to be found in professors of the highest stamp. The
scriptures tell us what the committers of this sin do. They blaspheme against
their conscience and knowledge (Matt. xii. 31); they crucify Christ afresh, call
him a deceiver, and approve of the Jews crucifying him. On that account they
"put him to open shame;" they openly renounce his name, and give the world to
know that they have tried him, and find nothing in him worthy to be adhered
unto. But Hebrews x. 29, is a further and clearer explication of this. They
"tread under foot the Son of God;" that is, openly and basely despise him -
"count the blood of the covenant wherewith they were sanctified an unholy,"
common "thing;" that is, reckon Christ’s blood sealing the covenant wherein once
they were externally, and so, federally holy, no more than common blood, nay,
not so much - and "do despite unto the Spirit of grace;" despitefully reject the
Holy Ghost, who was at labour formerly with their hearts, to convert and
sanctify them, and work grace in them. This much might satisfy, but we shall now
briefly deduce some conclusions from the foregoing, without offering any
peremptory definition from them.

1. This sin, then, is against Christ as a Saviour, and in his office of
Redeemer, and that, witnessed unto by the Holy Ghost in the sinner’s conscience;
and so, it is called both a sin against Christ and the Holy Ghost in different
respects, but the latter more properly; or both thus conjunctly - it is against
Christ evidenced to the conscience by the Holy Ghost to be the Redeemer of the
world; or against the Holy Ghost witnessing this to the conscience. 2. This sin
is an act of the highest contempt, and despite, and willful rejecting; and such
it must be where the evidence is so pressing.

How can this sin be committed? As it is thus defined, many question its
possibility, and that, because of these circumstances: It is a sin above that of
the devils, who are greater and older sinners than men: it is such an avowed
rushing on eternal misery, when man’s reason and self-love should struggle
against it; - and there is no temptation to it. In answer to these objections,
we shall give some general reasons to obviate them, and prove the possibility of
committing it; explain scripture instances; and give a more particular reply. In
general, we give for answer, that the heart’s wickedness is an unsearchable
depth, and our reason will soon be aground in searching it; nor can it well be
told what may be produced of such a creature as man is, when these things concur
- total desertion on the part of God; the being utterly left unto Satan’s
temptations; and the irritating power of spiritual challenges and convictions.
As for the scripture instances, we need only allude here to that of the
Pharisees, who knew that Christ was led by the Spirit of God, and yet they fell
into this blasphemy. But to answer particularly, it is no absurdity to say that
there are some aggravations in the sin of men, which are not in that of devils;
as all gospel sins, which flow not so much entirely from sinful nature in itself
considered, as from it when suitable circumstances draw it out. As for the
rushing on eternal misery which it implies, it is a question, if they always
know this, when they commit it: belike the Pharisees themselves knew not all
their danger. In ordinary sins against knowledge, somewhat of this madness is
found, and there is no wonder if it should be found in this, Their stupidity of
conscience is come to that height, that it is no wonder they run on. As for the
want of temptations to commit this crime; if by a temptation you mean an offer
of advantage, that should take with a reasonable man, it is true, there is none
here as in other cases. But if we take temptation so largely, as to comprehend
Satan’s diligence in stirring up, the heart’s inclination to yield, some fancied
satisfaction to move, then, the sinner against the Holy Ghost sins not without a
temptation. His fancied advantages may be many, as was the case with the
Pharisees, and as it is with the worst of apostates at all times; yet in such
high acts of raging madness against God, man acts rather like a devil, than a
reasonable creature.

We are now to show the unpardonableness of this sin, and the reasonableness that
it should be so. And though it might be enough to satisfy us that God saith it,
yet we may consider its reasonableness, which will appear from a consideration
of these points; 1. This is the highest affront unto the Son of God who hath
undertaken our redemption. To neglect his salvation through carelessness, is
damning (Heb. ii. 3); to contend with Him and his offers in pursuit of our
lusts, is yet worse; to stand out against him to the last breath in the madness
of rebellion, is terrible. But after some acquaintance and professed subjection,
deliberately to pour out contempt on his sacrifice of atonement, and thus give
the defiance to God, is intolerable. 2. This is the highest and utmost
opposition unto such operations of the Holy Ghost, as may be saving, and that,
after the clearest and most convincing evidences that can be given. 3. This is
the highest ripeness of sin; this is sin in its own proper colours; thus the man
who commits it, is like the devil, or like one in hell. 4. It is the full
ripeness of spiritual plagues that do highly indispose unto all returning,
Hardness of heart is great and ripe, like the devil’s; conscience is stupid, or
filled with hopeless fear, and that indeed no pleasure to the man, and yet not
heavily his burden.

Because we cannot now enter on the further handling and applying of this
terrible purpose, I shall now only draw these inferences from what is said.

1. Then there is no ground for Satan’s disquieting of any with their having
committed this sin, who are displeased with any thing they have done in
opposition to Christ and his Spirit; who have any honest longings to be at peace
with God in him; who find any longings of love and liking towards him; and who
can entreat the Holy Ghost to work yet more within their hearts.

2. We see then that there is great reason to beware of any thing that leads
towards this dreadful sin, that it may be escaped; such as long continuance
under the offers of the gospel, without making up a hearty peace, and closing
with Christ, which is our security against this sin; and sins against knowledge
and conscience, even against the law. These are sad preparatives, and lead on to
this sin against the Holy Ghost.

3. Walking in the way and course that is not good. This is more than the former,
for this is deliberate and resolved; whereas the violence of a temptation by a
surprise may draw Peter and David into the other.

4. Beware of the pardonable sins against the Holy Ghost, if you would escape
that which is unpardonable. These are four in scripture terms, which I shall
only apply unto our present purpose:

1st, Resisting the saving assaults of the Holy Ghost, (Acts vii. 51), a dreadful
sin! which yet all in some measure are guilty of, who yield not their hearts at
the first calls of the gospel; and indeed, the unpardonable sin itself, is a
high degree of this.

2d, Quenching of the Spirit (1 Thess. v. 19), which whatever be in it as it
stands in that chapter, this is in it as to our purposes - when awakening,
heart-warning, sin-consuming operations are quenched; when men cast water
thereupon, as if they were in hazard of being burnt up thereby.

3. Grieving of the Holy Ghost (Ephes. iv. 30), which though it be a sin, as the
former, that the godly may and often do fall into, yet we rather apply it in
this sense to the ungodly; and thus it is, when the Spirit of God is at work,
and is in some joyful hopeful temper of having gained somewhat on the heart, the
man immediately provokes and proves all to be lost labour.

4. Vexing of the Spirit of God, (Isa. lxiii. 10). That is the sin of rebellion,
and it hints, as it were, the Spirit of the Lord being put to irresolution and
vexation how to guide and gain them, when one mean after another is used, and
all in vain: "O Ephraim, what shall I do unto thee? O Judah, what shall I do
unto thee? for your goodness is as a morning cloud, and as the early dew it
goeth away," (Hos. vi. 4). Love is tried, and that prevails not; terror, and
that works not, (See Matt. xi. 16). None of his dealings please them; but as it
was with Israel, they find fault with every thing.

We have thus been handling as dreadful truths as are to be found in the word -
that men of unsound hearts may attain to great things in godliness, or in the
appearances of it; and that hypocrites of the highest attainments may fearfully
fall. But it may be said, "This is the way to dishearten us in religion to tell
us such things." I answer, If God do not tell you them, do not believe us.
Besides, there is not the least discouragement in all this, but rather matter of
humility, and searching, and awakening, and therefore do we use it. Its design
is not to discourage, and it is abused if this be felt. And what hazard, say
you, are you in of apostacy like this in the text? You are in hazard of
heart-declinings, which may be damning. You know not what temptations you may be
exposed unto, of renouncing the truth of the gospel; and the prevailing of such
temptations may accomplish all the misery spoken of here. May apostates go far
forward to heaven? Then search yourselves, and see how far you go beyond them.

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